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Introduction, (xv.)

Museum of the Zoological Gardens at Amsterdam. The photographs of the
natives are mostly from the collections of Sir Hugh Low, G.C.M.G., and
of Mr. Crossland. The original line illustrations are from the pen of Mr.
Charles Prsetorius (of the. British Museum), my sister (Mrs. Kingdon Ellis),
and Mr. R. Raar (of Leiden). I am much indebted for assistance in obtaining
the illustrations to Sir A. Wollaston Franks, K.C.B., to Mr. Charles H. Read,
F.S.A., to Mr. Walter Clarke, Science and Art Museum, Edinburgh ; to Mr.
Henry Balfour, M.A.,and to Prof. C. Stewart; to the above-mentioned owners
of collections; to Dr. Serrurier, Mr. J. D. E. Schmeltz and Mr. C. W. Pleyte
Wzn. It has not always been possible to place the illustrations by the printed
matter referring to tliem ; in some measure this objection has been overcome
by indicating the page where the illustration may be found. Mr. Burbidge
(author of “ The Gardens.of the Sun ”) has helped me in many ways. I am
indebted for countenance to His Highness the Rajah of Sarawak (Sir Charles
Brooke, G.C.M.G.) ; to Her Highness the Ranee (Lady Brooke) for several illus-
trations, and to Mr. F. R. O. Maxwell, the late Chief Magistrate of the Raj,
for valuable help in the chapter on the various tribes of the country ; to Mr.
Biddulph Martin, M.P., Chairman of, Mr. W. C. Cowie, Director of, and to
other officials of, the British North Borneo Co., for various courtesies ; and not
least to Mr. W. M. Crocker, Mr. Maxwell’s predecessor in Sarawak, and
late Governor of British North Borneo. Mr. John Murray, Messrs. Kegan
Paul & Co., Sir Spencer St. John (H.M. Minister at Stockholm) have given
me permission to reproduce — the former illustrations, and the latter his
vocabularies. The Ven. Archdeacon Perham has been kind enough to allow
the reproduction of his valuable papers.

In the course of the work I have become further indebted to my old
friend Prof. Tylor, to whom I tender my heartiest thanks. Similar thanks
are also due to Mr. Lang, who is no new friend to me where anthropology
comes in. Finally, as those who have helped most are generally mentioned
last, the assistance given me by my Wife must not be forgotten. She has at
all times been ready to make my task an easier one than it would have been
without her.

Borneo is a large island in the Malay Archipelago, 270,000 square miles
in extent (about the size of Germany and Poland together) and is situated on
the equator, between 8° N. and 4° S. lat. and*i09° and lig® E. long. The Raj
of Sarawak is situated on the north-west coast, and may be roughly estimated
as comprising some 50,000 square miles ; British North Borneo is situated on
the cap of the island, and comprises about 31,000 square miles. Both
countries are well watered, but British North Borneo has the better natural
harbours. The first British settlement iif Borneo was^not made in any of the

" (xVi.) H. Ling Roth. — Natives of Sarawak and- Brit, N, Borneo,

present British dependencies, but at Bangermassin, in 1706, about 100 years
after the first British visit. However, in 1756, Alex. Dalyrmple obtained
possession of Balambang— an island, now included in the British North
Borneo Company’s territory. The State of British North Borneo was founded
in 1877 by Baron Overbeck and Sir Alfred Dent, and if its history has not
been such a romantic one as that of Sarawak, it has at least introduced
orderly trade where previously robbery and murder and worse were the order
of^ the day. Being a mercantile company, it is naturally not so much
concerned as the Sarawak Government in the welfare of the natives ; but the
ethnologist looks trustfully to its fair dealing with the natives when he
remembers its first official’s care in succouring the hard-pressed Buludupies
on the Segaliud River. Indeed every praise is due to Mr. W. B. Fryer for
the able way in which he has throughout his career managed the natives
without spilling blood.

Sarawak seems to have first become known through Bruni traders
who were carrying a piece of antimony to Singapore, where the ore fell
into the hands of some Englishmen, with the result that a trade sprang up
between Sarawak and the British settlement. That Bruni, together with
Sarawak, and, in fact, the whole of north-west and north Borneo, should fall
under the control of Europeans sooner or later was inevitable. British trade
was expanding, and in its expansion it was hampered by the pirates. These
pirafes were supported by the Sultan of Bruni. A young Englishman,
hearing of the troubles, was led to visit the Sultan, or rather the littoral under
his foul government. At Sarawak, Sir (then Mr.) James Brooke found the
natives in open rebellion against their nominal but impotent ruler, Muda Has-
sein, the only humane man in the country, who was afterwards treacherously
murdered by his over-lord the Sultan of Bruni. Sir James Brooke patched up
a peace between the Rajah and the natives, obtained a cession of part of the
country, and so became a Rajah himself, and such a Rajah as the world h^d
never seen before nor will again. In the words of Mr. Alfred Russel Wallace,
‘‘Sir James Brooke found the Dyeiks oppressed and ground down by the
most cruel tyranny. They were cheated by Malay traders, and robbed by the
Malay chiefs. Their wives and children were often captured and sold into
slavery, and hostile tribes purchased permission from their cruel rulers to
plunder, enslave and murder them. Anything like justice or redress for these
injuries was utterly unattainable. From the time Sir James obtained
possession of the country, all this was stopped. Equal justice was awarded
to Malay, Chjnaman and Dyak. The remorseless pirates from the rivers
farther east were punished, aud finally shut up within their own territories,
and the Dyak, for the first time, could sleep in peace. His wife and children
we^re now safe from slavery ; his hbuse was no Jonger burnt over his head ;

Introduction.

(xvii.)

I his crops and his fruits were now his own, to sell or consume as he pleased.
1 And the unknown stranger who had done all this for them, and asked for
; nothing in return, what could he be ? How was it possible for them to
; realise his motives ? Was it not natural that they should refuse to believe he
was a man ? for of pure benevolence combined with great power, they had
: had no experience among men. They naturally concluded that he was a

; superior being, come down upon earth to confer blessings on the afflicted.
In many villages where he had not been seen, I was asked questions about
him. Was he not as old as the mountains ? Could he not bring the dead to
life ? And they finely believe that he can give them good harvests, and make
their fruit trees bear an abundant crop.

f In forming a proper estimate of Sir James Brooke’s government, it must

ever be remembered that lie held Sarawak solely by the goodwill of the native
inhabitants. He had to deal with two races, one of whom, the Mahometan
Malays, looked upon the other race, the Dyaks, as savages and slaves, only
fit to be robbed and plundered. He has effectually protected the Dyaks, and
has invariably treated them as, in his sight, equal to the Malays; and yet he
I has secured the affection and goodwill of both. Notwithstanding the religious
; prejudices of Mahometans, he has induced them to modify many of their
; worst laws and customs, and to assimilate their criminal code to that of the
i civilized world. That his government still continues, after twenty-seven
; years — notwithstanding his frequent absences from ill-health, notwithstanding
conspiracies of Malay chiefs, and insurrections of Chinese gold diggers, all
of which have been overcome by the support of the native population, and
notwithstanding financial, political, and domestic troubles — is due, I believe,
solely to the many admirable qualities which Sir James Brooke possessed,

; and especially to his having convinced the native population, by every action
t of his life, that he ruled them, not for his own advantage, but for their good,
j Since these lines were written, his noble spirit has passed away. But

tlfough, by those who knew him not, he may be sneered at as an enthusiast
adventurer, or abused as a hard-hearted despot, the universal testimony of
: every one who came in contact with him in his adopted country, whether
^ European, Malay, or Dyak, will be, that Rajah Brooke was a great, a wise,
r and a good ruler — a true and faithful friend — a man to be admired for his
5 talents, respected for his honesty and courage, and loved for his genuine
^ hospitality, his kindness of disposition, and his tenderness of heart.

: (h 144-1470

f The people thus succoured from every form of oppression which the
j selfishness or self-gratification of mankind could invent — were what are known
as the Land Dyaks of Sarawak. Lon^ ages of oppression by a kindred
I race, more cunning but not much more civilised, had burnt deeply into their

(xviii.) H. ^ING Natives of Sarawak and BriU N. Borneo.

character, and to Europeans, in consequence of the very faults which
oppression has fostered if not engendered, they do not offer that wide field
for sympathy to which they are entitled, and which they fully received from
Sir James Brooke and still receive from his successor.

But while the pirates, Malay, Lanun, Baju, or others could be and
were dispersed, and their incursions put a stop to, there were other tribes
on the rivers and far inland whose expeditions, aptly described as head-
hunting, had to be put a stop to. There were the so-called Sea Dyaks
and the Kayans-— the former a brave set of robbers, the latter a robbing
set of blusterers. There was no security in the neighbourhood of these
tribes, nor was there always security a long way off them. It was the work
of the present Rajah, His Highness Sir Charles Brooke (a maternal nephew
of Sir James), to continue the final suppression ’of these disastrous raids.
Endowed with an excellent constitution, an indomitable will, an amount of
pluck which determined success to an extent that must often have astonished
himself, and a practical turn of mind, he has bit by bit not conquered the
country but brought it into a reasonable condition of security. People sitting
at home in a cosy house can form no idea of the desperate isolation of a
** resident ” (governor of a district) white man alone with a few followers
whose trustworthiness has in many cases yet to be tried, surrounded by an
impulsive set of savages whose education seems to have taught them to obtain
by the easiest and safest means possible the head of every strange undefended
d^uman being who crosses their path. The present Rajah was one among
many pioneers of such fearless ‘‘ residents,” but they were not all as successful
as he was, as witness the sad but not unavenged fate of Messrs. Steele and
Fox.

The government of Sarawak is an absolute monarchy, which His
Highness governs as heir of his uncle, Sir James Brooke. He writes : ‘‘ I am
assisted by a Council of six, composed of the two chief European residents
and four natives, nominated by myself from the leading natives of the district.
Besides this supreme Council there is a General Council of about fifty, in
which the leading European and native residents of the various districts have
seats. This Council meets once every three years, or oftener if required.
Sarawak is divided for administrative purposes into eight districts, corre-
sponding to the number of principal river basins in the country. There are
three chief districts presided over by European officers, who have power to
call upon the natives for military service. In each district the European
officers are assisted by native officials, who administer justice among the
diverse races living in Sarawak. 1 am frequently asked what law they
a.dminister. I think the true answer is, the law of common sense, based> of
course, on English law*, with agoo(i deal of native and Mussulman custbm|ir

The number of Copies
of this work is limited to 700
sale in the British Isles and Abroad
and no cheaper or other edition
will he issued.

; We do not worry the natives by any unnecessary changes, and there is a
^ great absence of red tape and precise rules and regulations. But we keep
steady pressure directed towards the discouragement of cruel or debasing
* practices.” The extraordinary feature of the whole system is that the
government is carried on by so little force. Nevertheless a firm government
will always be required on account of the tendency of the natives to revert
: to the head hunting customs of their ancestors, a tendency which it may
be expected tradition will long help to keep up. It is not so very long ago
that a subdued chief said that he obeyed simply because he had met his
master, but he shoujd try the next Rajah !

On the general question of an alien power interfering with cherished
although evil custom Sir Charles Brooke’s remarks are worthy of a hearing.
He says Europeans should ponder, “ when they hear of black men murdering
whites. I wish in no way to justify such criminal acts ; but my belief is,
that in very many cases a little more care and patience might avert them.
Steamers and soldiers are not pleasant spectacles entering the heart of a land
; which the inhabitants have hitherto believed was specially bequeathed to
, them by their deity, and reserved for their purposes and habitation, and not
to be delivered up to strangers more powerful than themselves. Such is the
: case— such has been, and no doubt will be, the case to the end ; the strong
, domineer over the weak, and the weak revenge themselves upon the strong
: in cringing askance, and cutting throats. The question is whether sufficient
I steps for conciliation are taken, and what hope is offered to the original
’ inhabitants when they surrender their rights and privileges to more powerful
rulers. Can they be raised to the condition of Europeans ? and are there
any inducements offered and desires shown by the educated to stimulate the
aborigines to attain a higher stage of civilisation ?” (ii. 75.)

Nothing is §0 demoralising as a general collapse of all previously held
: notions, and such a collapse takes place whenever Europeans come in contact
wifli natives for the first time. Can anything be more pathetic than the
; statement of the dying chief, who, when asked why he declined baptism, with
a view to going to the Christian’s heaven instead of to his own Hades,
replied he would like Well “ but for one thing. Three of my children died
f after they were grown up, and I want to go to them.” Is it civilisation to
[ upset such convictions ?

^ The key note to the success of the Government is to be found in His
^ Highness* Hints to Young Officers on Out Stations,’* where it is pointed
; out that the natives B,re not inferior to Europeans, but different.

Regarding the future of the people under Sarawak rule a few words may
r be said. That the cross between the Clynese and Dyaks is a fair sample of
I the improvement in both races ’* would only be expected, but as regards the

THE

Natives of Sarawak

AND

Briti-sh North Borneo

Based chiefly qji the MSS. of the late Hugh Bvoolte Low
Savaivak Government Service

HENRY LING ROT/H

AUTHOR OF

The Aborigines of Tasmania,’* ‘*The Peasantry of Eastern Russia,” &c.

With a preface by

ANDREW LANG

OVER 880 ILLUSTRATIONS

In Two Volume^^Vol I

LONDON

TRUSLOVE HANSON

143 Oxford Street & 6 Sloane Street
1896

(xi<) H. Ling Roth*— Natives "^/ Sarawak and Bfik N* Borneo.

natives ^ongst ttjemselves there has not been that progress which had been
hoped for. The Land Dyaks had been too far oppressed when Sir James B^ool^e
came to the rescueTor them to^ recover their manliness and independence, so
to succeed and multiply^ and we may not be far wrong in holding^the opinion
that many generations of them cannot survive. The Sea Dyaks may be said
to be just about holding their own ; like the Land Dyaks they are hard
pushed by the Malays and the Chinese, nevertheless thefe is considerable
hope for them, as in their cultivation they have shcfwn themselves capable of
adopting improvements. The Milanaus, having a settled industry, sago,-are
increasing. Of the^ Kayans it is, perhaps, a little too e^irly to speak. They
are a people who certainly possess abilities to cope with the difficulties of
, their more peaceful future, but they appear to be wanting in the sterling
qualities, loyalty and truthfulness, which characterise the Sea Dyaks. The
Muruts appear to be a more difficult people to deal with, being from all.
accounts more brutalised than the other natives, even than the roving house-
less Punans, but in the Raj of Sarawak they have an excellent painstaking
' Resideait' in Mr. O. F. Ricketts, who hitherto has been able, following
' the Brclpkes’ best traditions, to keep them in order without recourse to
bloodshed. British North Borneo has been less fortunate with the Muruts.
The Dusuns are by many considered to have much Chinese blood : whether
this be SQ or not, they are superior agriculturists and of a more settled
disposition, and not given to* head hunting in anything like the same degree
as the Sea, Dyaks. They are likely to survive. That the people are already
leading a D^ter life is sufficiently proved by the comparatively little trouble
they give the Residents or Governors, and it is no small credit to the
Governprs that fhis' should be so.

PRINTED IIY
TRUBLOVK AND UlftAY
WEST NORWOOD S B

CONTENTS.

VOL. I.

PA(ih

Preface by Andrew* Lang ^jj

Introduction by the Compiler

• *

Contents of Vol. I ...

List of Illustrationjj

Errata ... ... ... ... ... ... ... .

CHAITEK 1. ^

(lEOCrRAPHICAL DiS I'RIBUTION ... ... ... ... ... ... I

CHAITEK* JI.

The Misuse of the word “ Dvak ” ... ...

CHAPTER HI.

Physique ... ... ... ... ...

CHAPTER I\^

Character Notes and Skeiches ... .^. • ...

CHAPTER

Childbirth and Children ... ... ... ... ... ... 97

CHAPTER VI.

Marriage ... 108

CHAPTER VH.

The Disposal of the Dead ... ... ... ... ... ... 135

' CHAPTER VIII.

Religion .... ... ... ... 164

M . CHAPTER VIU. (conthmed),

ReLIGIOI#^' .> /• ... 214

'V ‘ ■ * ^

HARRIETTE,
My Dkar Wife.

(xxii.) H. Ling Roth.-~N atives of Sarawak and Brit. N. Borneo.

CHAPTER IX.

Page

Feasts, Festivals, and Dancing 242

CHAPTER X.

Medicine Men and Women ... ... ... ... ... ... 259

CHAPTER XI.

Pathology 289

CHAPTER XII.

Legends ... ... ... ... ... ...« ... * ... ... 299

CHAPTER XIII.

Daily Life, I^ire, Food, and Narcotics 359

CHAPTER XIV.

Agriculture, Land Tenure, and Domestic Animals 397

CHAPTER XV.

H unting and Fishing 428

ERRATA.

VOL. I.

p. ig, bottom line for read: supra.
p 29, for B. N. Vigors read: B. U. Vigors,
p. 53. line 15, for beads read: heads,
p. 79, line 27, for ii., iii. read : ii. iii. '

p. 94. in first paragraph relating to the Muruts, omit : inverted commas,
p. 24, end of second paragraph, separate : andarrows.

p. 125, end of fourth paragraph, after word father-in-law omit : (F. W. Leggatt.)
p. 161, for Kapolas Moeroeng read : Kapuas Murung.

p. 169, bottom line, for Straits Asiatic Journal read : Jour. Straits Asiatic Soc.

p. 223, foot note 49. last line, omit : inverted commas.

p. 248, line 7, for hauk read ; hawk.

p. 273, line 19 from bottom, for belian read : pelian.

p. 274, line ti, for grank read : grand.

VoL. II.

p. 18, end of fourth paragraph, for Hose read : De Crespigny.

p. 28, bottom line, for see p. 241 read : see i. 241.

p. 32. bottom line, omit : [ibid.)

p. 147, line 9, for D. N. Vigors read : B. U. Vigors.

p. X31, second line from bottom, for Negritoe read : Negrito.

p. 166. fifth line from bottom, for ibid read : Dalton.

p. €99, top line for . read : ,

p. X99, eighth line, for akat read : adat.

LIST OF ILLUSTRATIONS.

VOL. I.

Brit. Mus.

DISTRIBUTION
Sir H. Low-

designed

Portrait of Mr. H. Brooke Low
Sketch Map of Surrounding.s of Borneo
SuLU Knife and Sheath from Borneo
Large Map of Borneo

gf:ographic.\i

vSarehas Dvak Women w'earing the Rawai
Serihis Dyak

Sakarang Women, one wearing coronet
by Mr. Ma.xwell

Sakarang Dvaks, one wearing seat mat
Skaran Girls
Sea Dyak Woman
Do. do.

Sea Dyak Little (Lrls
Sea Dyak in extra line war costume
Ulu Rejang Sea Dyaks
Sea Dvak (? Batang Lupar)

Batang Lupar (?) Sea Dyaks
A Malau . .

Kayan in war dress
A Kano WIT (?)

A Kanowit Girl
Kanowits

Kanowits (?)

Kanowit (?) Women in Malay dress
Do. (?) do. do.

'^Tatooed Kenowit with pendulous ear lobes
“ Tamah, native of Kenowit ”

A Saghai (S. E. Borneo)

Group of Sagai (? Kyans), East Coast of Borneo
A Kayan and a Pakatan
A Dusun
Muruts

Group of Muruts

Youngest Daughter of Kanowit Chief

CHILDBIRTH AND CHILDREN.

Kayan Abat Baby’s Chair Brooke Low

Kayan Newborn Baby’s Crib ,,

Sea Dyak Spinning Top .. .. .. ,,

Pack

.. (xi.)

.. (xiv.)

.. (.XX.)

facinir 464

. M arryat . .
d

. Sir H. Low

•

Crossland

. .

"• 43

Dammar

. .

Sir H. Low-

, ,

Cross land

Sir H. Low

. .

Crossland

SirH. r.ow

Crossland

Sir H. I-ow

Ulus. Lond. News ,

Marryat . .

. .

Sir E. Belcher . . . ,

Crossland . . . ,

Brit. North Borneo Co.

. .

M M >>

3^3

»Lambert, of Singapore

404

Ulus. Lond. News

. . ii.

100

104

PREFACE.

About the origin and primitive purposes of Prefaces, the learned may
dispute, basing their results on historical research into prefaces at large It
IS a probable opinion that the Preface was, at first, intended to inform
the reader as to whrft he might expect to find in the book before him In
our own day, when nobody reads, and critics read least of all, a glance at the
Preface (only a glance) fyrnishes the newspaper reviewer with his two or
three inches of “ copy.” Into the actual book he very seldom dips, and the
anxious author receives, in criticism, what he has, in a Preface, himself set
forth.

If our modern critics had lived and laboured in the time of Homer, they
would have penned their reviewals thus, out of the. poet’s prefaces

“In his rather prolix Iliad, Mr. Homer sings of the destructive anger
of Achilles, which send down to Hades many strong souls of heroes. The
origin of these sorrows to the Greeks Mr. Homer very piously assigns to the
will of Zeus. How that will was executed, Mr. Homer narrates at no
inconsiderable length, and, doubtless, in a manner pleasing to his friends and
relatives. Por our part we prefer this author in his Hymns, or when, as in
Marines, he exposes the foibles of an unlucky townsman, only too easily
recognised. There is room, however, for all tastes, and we trust that people
interested in Mr. Homer’s heroes, Achilles and Agamemnon, will be pleased
with this new study of a somewhat worn subject.”

That is the modern manner : it is not difficult. Or again,

^ “ The indefatigable Mr. Homer obliges the town with a new epic. His
hero is Odysseus, who, it appears, was acquainted with the mind and manners
of humanity at large. The adventures of this wanderer, in attempting to
secure his own life, and the return of his company, are narrated in hexameter
verse, and in no less than twenty-four books. Mr. Homer has a fatal
fluency, and a romantic fancy. We are not entirely certain that this work is
fitted to lie on the drawing-room table, bi^ few, we think, will be at the
trouble to verify the justice of our surmise.”

The author, from these examples of criticism “as she is wrote ” in our
age of popular educ^^tion, may estimate the value of* a preface. That I
should write a preface for Mr. Ling Roth’s. admirable compilation I can only
excuse in one way : Mi. Ling Roth asl^d me to do so. He knows his
subject thoroughly : I only know what he tells me about the.subject. As in

(xxiv.) H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

DISPOSAL OF THE DEAD.

Degenerated Soul Boat, S.E. Borneo
Model of Kayan Coffin

Do. Skapan Coffin

Do. Kayan Salong

Do. Ot Danom Kariring . .

Do. Bara Narey Tomb

Do. Permanent Dead House, Olo Ngadjus

A Cremation on the Kapuas Murung

AND

RELIGION

Diminutive Model of Dyak Hornbill

Do. Wooden Image of Hornbill

Matu Milano Idols tcmadu (nine)

Trogon elegans Dyak Omen Bird
Bushy Crested Hornbill
Duvaucel’s Trogon
Charms, S.E. Borneo ..

Do. do.

Panchallong or Tenyalang, wooden image of hornbill
Kin YAH Tungang or Dragon
Kinyah Masks (four)

Mask, S.E. Borneo

Dusun Mask

Wooden Mask from Longwai
Clapper or Striker used at New Year’s Feast

DAILY LIFE.

Cylindrical Basket of Plaited Coloured Rotan

Skaran Basket . . , .

Dyak Slabbit Basket

Sarebas Dyak Pointed Seed Basket

Kanowit Open Basket

Skaran Woman’s Betel-nut Basket

Mat Pattern

Design by a Kayan Chief on the Upper Rejang
Do. do. do. do.

Do. round portion of Bambu Betel Box
Do. on Bambu Box . .

Do, do. do. , .

Designs on Kanowit Baskets (fourteen)

Pattern on Bambu Betel-nut Box
Design Burnt on a Rotan Mat, Murut
Undup Bambu Design ..

Design on Bambu Box . .

Designs ON Bambu Boxes (ten) '

Clay Pot, Skaran River
Cast Bronze Pot with Lid ..

Bambu Case for Holding Betel
Tusk Hollowed for Carrying Lime

Tobacco Pipe

Two Spurs and Sheaths for Fighting Cocks

Leiden Mus.

Page
.. 144

Brooke Low

.. 147

I^eiden Mus,

.. 147

M • •

. . 148

Amsterdam Mus.

. . 148

Schwaner

. . 161

.ASTS.

Brooke I.ow

.. 214

.. 2M

.. 216

Gould’s Monograph

. . 222

Elliott’s

. . 222

Gould’s

. . 223

Leiden Mus.

.. 239

. . 239

Brit. Mus.

• • 255

Brooke Low

.. 258

• • 243

Leiden Mus.

. . 246

.. 247

Brit. Mus.

•• 257

Leiden Mus. . .

. . 258

Brit. Mus.

. . 107

I^ggatt ..

. . 360

• * 362

Brooke Low

.. 364

Leggatt . .

•• 394

Leiden Mus

..ii.223

H.H. the Ranee

.. 38

Crossland

. . 241

Hose

. . 2^8

Crossland

.. 288

Brooke Low

•• 365

Hose

• • 39b

Edinbro’ Mus. . .

..ii. 6

Crossland

..ii. 28

Amsterdam Mus.

..ii. 28

Crossland

. ii. 28

Leggatt

•• 391

Brit. Mus.

.. 392

”

“ 393

Hose . , , .

395

Brit. Mus.

• • 395

Brooke Low

..ii.139

(viii.) H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

his valuable work on the extinct Tasmanians, Mr. Roth has collected fron>
every side what is essential to a knowledge of the habits, and history, and
ethnology of the people of British Borneo. My own humble studies have been
occupied with comparisons between the manners and customs of the races
who, in various grades of culture, are generally called savages. To examine
these, and to set them beside analogous rudiments among civilised races, is
the business of anthropology. Mr. Ling Roth has chosen the task of
collecting and assorting, out of vast and widely scattered sources, the
materials of the anthropologist.

One turns with interest to .a few examples. In Chapter V., Mr. Ling
Roth describes the “ Couvade ” among the Dyaks. As we know, Dr. Murray,
the Editor of the New English Dictionary, objects to the term ‘‘Couvade.”
I am not aware that he has suggested another name for the superstitions
which impede and harass a savage who is about to become a father. The
Land Dyaks, under these circumstances, must not tie anything tight.
Obviously the idea is that of sympathetic magic. The deserted Simaetha,
in the second idyll of Theocritus, ties knots against her faithless lover ; the
rite is nouer Vanguille in French, and the purpose is to prevent the victim fjom
continuing his infidelities. In the ballad of Willie’s Lady “ nine witch
“ knots ” are “tied among that lady’s locks” (!) to hinder her delivery ; so the
Dyak husband, if he ties things tight, will hinder his wife’s parturition. His
food is regulated, as hers would be, by virtue of the doctrine of sympathy
between him and her. Of such sympathy the Psychical Society has published
a striking example. A gentleman, boating on Ullswater, was smitten on the
mouth by the boom of the sail. At the same moment his wife, in bed, was
similarly affected, as if by a blow on the mouth. If this kind of telepathy
was at one time common in early human experience, the Couvade would be a
salutary institution. But it seems, on the whole, more probable that it is the
result of a mere imaginative theory of sympathy, the basis of all sympathetic
magic. Sir Kenelm Digby, anointed not the wound, but the sword fhat
dealt the wound, with sympathetic powder, and with favourable results. The
Couvade rests on a similar hypothesis. Man, woman, and unborn or new
born babe, are all in a concatenation accordingly, and must put up with the
same treatment and taboos.

As to marriage the Dyaks appear to have ideas very like those of rural
Scotland, perhaps of rural people generally. The chief interest to the student
is in the forbidden degrees. Many persons of liberal ideas will regret to hear
that a Dyak may not marry his Deceased Wife’s Sister, a compliment to the
lady’s family which a free-born Briton is also prevented from paying. The Sea
Dyaks are said to be more fertile, Jbecause they have more prohibited degrees.
Cousins are, as a nlle, barren, and the origin of this kind of exogamy is

in which the

List of Illustrations,

DAILY LIFE (continued).

Hooks, made out of natural forms with gutta (two) . Hose
Silver Pillow Plate, Baram River
Mat Bottle, W. Borneo
Gourd, handled for carrying water
Fish Skin File . .

Knife for splitting leaves for mats. Cagayan Sulii
Ukit Knife
Sea Dyak Knife . .

Skaran Knife

Kayan Plane

Dyaks using Axe-adze . .

Fire Syringe . . • . .

Do, do. Half of bambu mould
cylinder is cast

Sarebas Fire Piston .. ,

Piece of Apieug Wood (tinder)

Fire Drill

Do. do.

Fire Sa\v

Kayan Ornamented Spoon
Dusun House Spoon

Do. do. do

Punan Wooden Spoon . .

PuNAN Spatula ..

Bambu Spoon, Koti R

Spoon cut out of a Gourd. Longwai
Oviform Bowl-shaped Dish, Longwai
Kayan Uit or Wooden Rice Bowl
Kayan Dish

Ornamental Projecting Head of Dish, Longwai..

Do. do. do

Pestle

Capsicum Pestle and Mortar

(xxv.)

Leiden Miis
Leggatt ..
Leiden Mus.
Edinbio’. Mus
Hose

Brit. Mus.
Lef?gatt ..
l^eek

Hornaday

Skertchlv

J^rit. Mus.
Skertchlv

do.

Marry at . .
Skertchly
Brooke J^ow
Brit. Mus.

Hose

Leiden Mus
Brit. Mus.

JrJrooke Low

IJrit. Mus.

L(;iden M us.

RICULTURF

Page
ii. i6

134
361
361
ij 256
36b
3^4

384

3H4

ii 24
ii. 26

372

374

375
37^'^
377
380
380
380
380
380
380
3«i
3«i
3«2
3«2

3«3

3«2

Biliung Axe

. . Brit. Mus.

398

*Chandong Dyak Chopper

. . Peek

. . 398

Parang Hang

.. Dublin Mus.

• • 399

Kiniah Tukar Do or Sundial

. , 1 Brooke Low

401

Woman’s Weeding Hoe, Baram R

. . Hose

• • 405

Skaran Reaping Knife

.. Leggatt ..

. . 409

Rice Reaping Knife, Koti R

. . Leiden Mus.

. . 409

Sea Dyak Plaited Rotan Handless Winnowing

Shovel

• • ' Leggatt

. . 410

Lesong Rice Mortar . .

. . 411

Kisar, or Padi Husker . ,

.. Sir Jas. Brooke. .

.. 411

HUNTING AND

FISHING.

Traps : The Jerat . .

. . Skertchly

•• 431

1^0* do. Trigger

• • • • « «

.. 431

Do. The Buhuang

•

• • 4.33

Preface.

(iJt.)

just what we seem unlikely to discover. The widest and earliest prohibition
seems to be refusal of leave to marry within the Totem kindred ; the rest of
the rules of prohibited degrees are gradual modifications of this, the origin of
which is unknown. Mr. MacLennarr, who first introduced these questions of
science, had his own hypothesis, for which his Studies in Ancient History
(Second Series), may be consulted. Westermarck criticises MacLennan,
Lubbock, and others, deciding that the cause of repugnance to marriage with
near kin is an instinct ! * But the earliest and widest form of the prohibition
merely taboos marriage between persons akin in the bond of Totem union.
Thus a man might make love to his half-sister, by the father’s side, and instinct
would have nothing to say. Yet he would flee the embraces of a woman of
his own Totem, no way related to him, and be a Joseph as Falstaff was a
coward, ‘‘on instinct.” To introduce instinct here is like appealing to innate
ideas. Unluckily the customs of Borneo, as far as Mr. Ling Roth knows, fail
to illustrate this topic. Even of Totemism (so widely spread either in actual
customary law, or in various forms of survival), he scarcely discovers a trace
in Borneo. A Bornean Sea Dyak may not marry his first cousin, and he does
not know why ! The act is not a crime, but a sin, supcrnaturally punished
b)r the blasting of his neighbours’ fields. However, like Orestes when he
killed his mother, the Dyak who marries his first cousin may try the off-
chance of being purified in the blood of pigs. (p. 123). The penalty for
marriage within forbidden degrees is occasionally secular, more frequently,
or more notably, Heaven punishes the sins, in the usual indiscriminate way,
Divom injuriaCf dis curae, (p. 122). But why are such marriages sins ? In
my opinion they were originally breaches of the Totem taboo, just as killing
a beast or bird of the Totem kind was, and they were punished by the
offended nature of things. As Totemism died out, the sense oi sin remained;
the Church punished Incest. But it seems very plain to me that there is still
much to be learned about Bornean prohibited degrees. The writers quoted
Mr Ling Roth were not, or not usually, anthropologists who knew what to
look for. And the worst of it is, that inquirers who know what to look for,
are only too likely to find.it, whether it is there or not. This is the dilemma
of anthropological evidence. When a totally unprejudiced observer, like my
own kinsman, Mr. Gideon Scott Lang, found Totemism and exogamy in
Australia, before the very words were invented, then we feel safe. But if any
anthropologist now discovers these institutions in Borneo, he must look to be
suspected of reading his knowledge into the actual facts.

The disposal of the dead shows great variety, and does not, so far, favour
jthe idea that stones were originally worshipped as grave stones ; memorials
of, and inspired by, the spirits of the deceased.

•

* History of Human Marriage. Second edition* p. 3x9.

(xxvi.) H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Traps: The Bubuang Trigger ..

. . Skertchly

•• 433

Do. The Kelung

. • i>

•• 435

Do do. Trigger

. . .1

• • 436

Do. The Peti

437

Do. do. Trigger

. . M . .

•• 437

Do. do. do.

. . ,,

.. 438

Undup Pig Trap Charm

. . Crossland

•• 439

Do. do. do

• • >) • •

•• 439

Pig Trap Charm

.. Oxford M us.

•• 439

Traps : The Peti Lanchar

. . Skertchly

.. 440

Do. do. do. Trigger

. . ,,

.. 441

Deer Trap

. . Burbidge * . .

•• 443

Murut Bird Call

.. Brit. Mus.

.. 444

Crocodile Hook

.. 447

Edible Nests of Cave Swifts

. . Peek *

. . 448

Dyak jing huan or Shuttle for net

weaving

. . Brooke Low

•• 454

Serangkong Hand Fish Basket

.. Leggatt ..

•• 457

Diagram of Selambau Fish Trap

. . ,, . . . .

• • 459

Platform on posts of above trap

. . s,

• • 459

An a char, Spin

. “"r.r

. . 461

Dyak F'ishing Speak

. . Oxford Mus

. . 462

Buhu Fish Trap . .

.. Leggatt ..

• • 4<>3

Bambu Fish Trap

. . Hose

.. 463

VOL. II.

HABITATIONS.

Rejang R. Dyak House

. . Lambert, of Singapore.

facing

Land Dyak Bridge

. . J. A. St. John’s Eastern Archi-

pelago

. .i.

358

Land Dyak Village House ..

.. J. A, St. John’s Eastern Archi-

j:)eIago

Rejang House Ladder

. . Brooke Low

Rejang R. Sea Dyak Village House

. . Lambert, of Singapore

Exterior of Sea Dyak Long House

. . Hornaday

Slab Door of Undup House.,

. . Crossland

Diagrammatic Plan of Sea Dyak House ..

. . Leggatt

Diagram of Section do. do.

. . Crossland

Inside View of Undup Shingle Roof

Diagram do. do. do.

Diagrams of Undup Nipa Palm Thatching (two)

Ridge Capping

. . Leggatt

Nipa Leaf ready for Thatching * . .

Diagram of Nipa Leaf Thatch Sticks

. . Crossland

Interior of Sea Dyak Long House

. . Hornaday

Town of Kenowit, Rejang River

, . Ulus. Lond. News

Diagram to show how cross beams are tied

. . Leggatt

Do. do. panels are made

• • »» • . • .

Do. do. post holes are made

. . Crossland

Post Rammers^

• • If • . . .

(x.) H. Ling RotHi — tiatives of Sarawak and^ Brit, N, Borneo,

In Religion, we find the usual absurdities of European observers. ^ Mr.
Chalmers thinks the Dyaks ** have none worthy of the name,” a remark
purely illustrative of Mr. Chalmers* notions of the connotation of the name.
There is a creator, Tiipa — a Blacksmith. He is like the Finnish Ilmarinen,
who forged “the iron vault of mother heaven.” The very name is borrowed
from the Malay, and the God is described exactly as God must be described,
and yet the Dyaks “ have no religion worthy of the name.” The whole
arrangement of four heavenly Rajahs is made on the usual departmental
lines of Polytheism. Mr. Chalmers knew an intelligent Dyak who described
the four Rajahs as mere aspects, or powers, or names of one God. (p. 165).
Polytheism is becoming monotheism, perhaps, under Islamite or European
influences. The same phenomenon is found in old Aztec speculation.

Archdeacon Perham’s papers are of more scientific character, (p. 168).
The best sources are traditional hymns, as among the Maoris — Vedas, in fact.
The Petara answer well enough to the Elohim ; they are divine beings, and
any Dyak who likes can assume the position of a Jehovist, and recognise gods
all as aspects of, or names for One God. The Hymns (Peugap) appear very
beautiful to me, though the Archdeacon finds the style odd and ludicrous.
The hymn of Ini Andau contains excellent morality: “ All alike be clean of
heart.” Ethics and the dread and love of the divine are blended ; morals are
penetrated by emotion, and there is Religion. The “ spirits ” are of the usual
sort, good or bad, forest haunting, or household brownies. There is little of
novelty in the medicine practice. Apparently (pp. 269 and 273), “ scrying,”
or crystal gazing, is in use. The men-women (p. 270) were common among
the North American Indians. The manangs or pow-wowsy or whatever name
medicine-men prefer, like their counterparts elsewhere, aim at becoming
ecstatic. We hear of no hypnotisn) or clairvoyance worth mentioning, yet I
doubt not that such things exist, in fact or fancy, among the Dyaks. The
magic of the Maoris and many other races, if it is found in Borneo, has not
here been chronicled. I find no reference to rapping and writing “house-
spirits, mentioned by Mr. Tylor, as current in Dutch Bornean belief.

With time, and space, any student of anthropology might comment on
every department of Mr. Ling Roth’s valuable compilation. It is a mine
from which everybody can draw, in accordance with his needs. Every
department of life and thought is illustrated. But each student of the book
can supply his commentary for himself, and I have only touched on a few of
the topics most interesting to myself. It is probable that anthropologists in
Borneo will yet make many additions to the present state of our knowledge.

ANDREW LANG.

List of Illustrations.

(xxvii.)

HABITATIONS (continued).

Diagram to show Undup method of platform building Crossland

Page

Sketches to show how posts are cut (three) . .

. .

Leggatt

Plan of large Dusun House at Kiau

Burbidge

Do. Dusun Cottage , .

Sea Dyak Abode and Bridge

Sir Charles Brooke

DRESS.

Dusun Loom

Brit. Mus.

Gasieng inggar Dyak Noisy Spinning Wheel

Brooke r^uw

Model of a Cotton Gin .

Leiden Mus.

Sarebas Woman’s Petticoat

Leggatt . .

Do. do. • do. border of

Pattern on Undup Woman’s Petticoat

Crossland

Pattern on Sea Dyak Girl’s Petticoat

Leggatt . .

. . i

163

Do. do. Woman’s Petticoat,.

II • • • •

Little Girl’s Jacket

•1 • • • •

Bark Cloth Jacket

Brit. Mus.

Banting Woman’s Badge

Leggatt ..

Do. do. , underside ...

M • ♦ • •

Diagrams to illustrate a jacket Jn>&lring (three)

Skewer, acting as Button . , .

Dyak Woven Blanket

3f>

Illustrations to shew variety of stitches
(fifteen) . .

used

3«

Malanau Gold Buttons (three)

Mrs. F. K. 0. Maxwell

Tajong Takup Little Girl’s Shell Vine Leaf

Brooke Low

Little Girl’s Girdle AND Shell

Leiden Mus.

Ring ok Rawai . . . . '

Canterbury Mus.

Chain Band

Brooke Low

Brass Hoop of Rawai

Girdle OF Glass . .

II • •

Front of Woman’s Girdle

Leiden Mus.

Sleeveless Jacket, with rubbed down shells

Brit. Mus.

Man’s Jacket, with epaulettes ..

Dyak Man's Jacket, pattern printed on

. .

Coloured Plate of Pattern along back rim of Sea
Dyak Woman’s Jacket worked on English red
cloth ; and Border down front

Leggatt . .

facing

Undup Girl’s Sleeveless Jacket ..

Crossland

Balau White Bark Sleeveless Jacket . .

. .

Canterbury Mus.

End of Piece of Cloth to show colour arrange-
ment

Brit. Mus.

Rejang R. Dyak Cloth

M • •

Seat Mat of Saribas Dyaks

Edinbro’ Mus. ..

Silver Hairpin . .

Peek

Woman’s Wooden Comb

Brit. Mus.

Murut Bone Hairpin

Hose

II • • * *

Dyak Conical Cap

Brit. Mus.

Do. do. matwork of

II • •

Palm Leaf Kayan Cap..

Brooke Lc^w

Ukit Girl's Bead Cap ..

M • ^

INTRODUCTION.

This book has its origin in the following circumstances. Some years ago
my friend, Prof. E. B. Tylor, F.R.S., placed in my hands a parcel of MSS.,
the writing of which was so fine and obliterated that I was obliged
throughout to use a strong magnifying glass in order to be able to read it.
The papers, which were largely written in pencil, were partly destroyed by
moisture and by insects. -These very incomplete MSS. were the posthumous
papers of an eccentric young gentleman named Hugh Brooke Low, who,
however, possessed a very intimate knowledge of the natives and who died
shortly after his second arrival in England in 1887. “ He was the son of

Mr. (now Sir) Hugh Low, Secretary to the Governor of Labuan, a smalL

colony established for the suppression of
piracy by Her Majesty’s Government in
1848. Hugh was born at Labuan on the
I2th May, 1849, his mother being Catherine,
daughter of Wm. Napier, Esq., Lieutenant
Governor of Labuan. He was baptized
on the 13th June, 1849, by Sir James
Brooke, K.C.B., the Governor of the Island.
He was sent home at an early age and
received his education partly in Germany,
at Neuwicd, and partly in England where
he was for two years a resident pupil of
Professor Seeley, attending at the same
time the classes at University College. He
failed to pass the examination for the
Indian Civil Service in 1869, and accepted
an appointment which was offered to him by the present Raja of Sarawak,
Sir Charles Brooke, G.C.M.G. He died in London on the 12th July,
1887, of pneumonia, and was buried in* the Roman Catholic Cemetery
at Mortlake, having been received into the Roman Catholic Church shortly
before his death. His sister, Lady Pope Hennessy, who attended him with the
utmost devotion during his illness> had long been devoted to that faith.
During the eighteen years of his service under the Government of ’Sarawak,
he was stationed principally on the Rejang river, ^which gave him great

(xxviii.) H. Ling Roth— Natives of Sarawak and Brit. N. Borneo.

DRESS (continued).

Wickerwork Foundation of Kanowit Fur Cap.

l^LAiTED Hat

Plaited Rotan Hat, Cagayan Sulu . .

Sakaran Man’s Cap

Do. do. do., matwork of
CoNoiDAL Cap, with plume in crown . .

Hemispherical Cap

Palm Leaf Hat

Finished Hat

Hat in Process of Manufacture
Do. do. do.

Sadong Dyak Man’s Hat
Do. do. do. enlarged border

Conical Hat

Kayan Head Dress
Sea Dyak Earrings
Dyak Brass Earring
Ears of Natives (two) . ,

Ulu Ayer, brass pendants
Sarebas, brass pendants . ,

Gutta Ear Plugs

Udang, Kyan ear ornament (two) . .

Brazen Dragon Eardrop
Sea Dyak Ear Ornament

Ear Ornament

Do. do.

Kayan Ear Rim Pegs . .

Ear Pendant

Ear Lobe Plug

Ear Peg

Udang Beta, Kayan ear peg
Illustrations of Krebu Ear Ornament (six)

Undup Cornelian Necklace ..

Sea Dyak Coloured Bead Necklace

Reed Necklace

Thin Brass Rolled into a Bead
Undup Bead Necklace, tassel ends ..

Hawk’s Bell on Kayan Necklace ..

Armlets (two)

Simpai, Dyak man’s bracelet
Do. do. boy’s bracelet
Kadayan Bracelet

Gelang

Shell Armlets (two)

Porcelain Armlet
Knee Ring

Hose

Page

•• 59

Canterbury Mus.

. .

. . 60

Edinbro’ Mus. . .

. .

. . 60

Leggatt . .

. .

. . 60

. .

. . 60

Brit. Mus.

. .

. . 60

Leiden Mus.

. .

. . 61

.. 61

Brit. Mus. .

. .

. . 62

. .

. . 62

. .

.. 63

Hose •

. . 64

Edinbro’ Mus. . .

. .

Leggatt ..

. .

Marryat . .

. .

.. 67

Crossland

. .

.. 68

. .

.. 68

Brit. Mus.

, ,

.. 68

Hose

, ,

.. 68

Brooke Low

. .

.. 68

. .

Brit, Mus.

.. 68

Brooke Low

I.^iden Mus.

Brooke Low

.. 68

Peek

Crossland

..i. 213

Leggatt . .

.. 72

•• 73

Crossland

•• 73,

. .

•• 73

Peek

. .

.. 74

Brooke Low

.. 74

Peek

.. 74

.. ,

.. 74

Brooke Low

. .

. . 74

Canterbury Mus.

.. 74

Brooke Low

.. 74

FASHIONABLE DEFORMITIES.

Teeth in a Borneo Skull Mus. Roy. College of Surgeons

Do. in a Skull from B^njermassing . .

Do. in a Borneo Skull. . .. . . .

tt Ling Roth,— Natives of Sarawak and Brit, N. Borneo.

opportunities of studying the Dyak and Kayan races inhabiting the banks of
this noWe river, but he had also experience of many other parts of the
territory of the Raja of Sarawak, and his death was much regretted *by their
Highnesses the. Raja and Ranee of Sarawak and by all the native tribes with
whom he had so long been in close contact.” These notes were worked up
and a fair portion of them published in the Journal of the Anthropological
Institute, but while doing this I was much hampered by the want of a general
work dealing with the subject. I therefore determined to prepare such a
work, which was not intended to be a comparative study, and this is the
book now placed before the reader. In the course of the investigations
I found that some of Mr. Brooke Low’s notes had been •taken verbatim from
other books and from some of the missionary publications — especially from
those by the Rev. W. Crossland — and on going bjick to Mr. Low’s MSS. I
found I had in transcribing omitted to notice inverted commas and other
signs indicating that these were not original. This is mentioned in fairness
to both parties, but I w'as glad to find that such an authority as Mr. Low
evidently regarded missionary knowledge as worthy of consideration.

Originally it was intended to limit the work to Sarawak only, but coming
across several little known papers about British North Borneo it was deemed
advisable to include that portion of Borneo — this change of plan will account
for some anomalies. To give English speaking readers a general idea of
what the people are like in other parts of Borneo, various foot notes extracted
from Dutch authors where such seemed suitable, have been inserted, and
these have been supplemented by an appendix containing a complete transla-
tion of Dr. Schwaner’s excellent ethnological notes. It was intended also to
'publish Mr. Carl Hup6’s notes, as these describe the people of another part
of the country (Pontianak and its neighbourhood) ; unfortunately, after the
translation was made, space did not permit of its being printed.

The spelling of the native names has been a stumbling block, but as the
Ven. Archd. Perham has explained this difficulty it need not be repeateci here.
As for myself, I have endeavoured to adhere to one system, but I now see
that I have not always succeeded ; in all extracts the spelling of the respective
authors has been strictly adhered to. All travellers’ statements are given as
much as possible in their own words : condensing has been resorted to
only in exceptional cases. This method has, however, the slight disadvantage ,
of occasional repetitions. In the general grouping of the facts it has not
always been possible to include all that belongs to the group, but an attempt
has been made to overcome this difficulty by means of the Index.

The reader is especially requested to remember that in almost every river
•basin, of even on individual tributaries, the customs of the natives are
hot the same ; this fact will help to explain what might possibly otherwise

'List of Illustrcttions,

TATUING

Kayan Tatu Pkicker

Kayan’s Woman’s Tatu Case . .

Tatu Mallet

Do Soot Holder

Brass Tatu Needles (two) . .

Tatu Powder Dish* of Bambu

Tatu

Block

, Kenniah (two)

Do.

do.

Berawan . .

Do.

do.

do. (tlirde) . .

Do.

do.

IvClak

Do.

do.

Kayan

Do.

do.

Upper Kapuas (six)

Do.

do.

for Kayan women’s

Do.

Marks

on Kayan woman

Do.

do.

do. do.

Do.

do.

do. do.

Do.

do.

Punan shoulder

Do.

do.

(eight)

Designs of Tatu Marks
Longwai Woman’s Tatued Hand

Do.

do.

Thighs . .

Do.

do.

Foot

Do.

Girl’s

do.

Hand ..

Tring

Woman’s

do.

Tatued Ngajus
Do. Dyaks

FASHIONABLE DEFORMITIES {continued).

Dyak Teeth, filed concavely Marryat

Do. filed to a point

Milanau Female Infant Head Deformer .. Brooke J.ov
Artificially Deformed Skull of Malanau .. Dresden Mi
Silver Nippers p__w

Brooke J.ow

Dresden Mus. . .

Peek

Brooke I .ow

Leiden Mus.

”

Hose

Peek

. .

Leiden Mus.

Brooke Low

8.5

Oo.ssland

Bock

Leggatt . .

Leiden Mus.

l^ock

Schwaner

Veth

Trophy Dyak and Kayan Weapons
War Cap, hornbill and feathers

Wickerwork War Cap

War Hat of rotan and fish scales
Do. showing thread
do. inside

War Jacket of bark and fish scales . .

Rotan War Cap

do. plaiting

Lutong, Kayan War Cap, armadillo scales
Kalupu Dyak War Cap ..

War Dress of leopard skin . . , ,

Sarebas Goat Skin War Jacket
Spear, bead

butt end . ,

Do. head

Ulus, i.ond. New
Leiden Mas.

Leggatt ..

Brit. Mus.

Hose

l^eek

Brit. Mus.
Edinbro’ Mus.

Brit. Mus.

Introduction, (xiif.)

look like contradictions. It is also well to bear in mind that large as this
book has grown it is by no manner of means complete, great as was my idea
to make it such when I first contemplated the work. I wish also to point
out that when a negative statement is made about a custom in one district it
is not intended to refer to other than that district, and at the same time
it does not mean the contrary elsewhere. Occasionally, too, where different
tribes are in close neighbourship, travellers in their narratives run on without
stating to which tribes their remarks appl}^, and hence confusion ; thus, for
example, by Lundu the Sibuyau are often meant, and so on.

While thus endeavouring to make the work complete in every way, I
am very conscious of omissions and errors; for instance, little is said on the
great ethnological questions of origin, totems, and relationships. This incom-
pleteness is due to the fact that the work has been prepared in my evening
leisure far away from any easily accessible centre of scientific research, but
“ Residents” and settlers in Borneo will see at a glance what is wanting,
and I hope they will continue to give us the benefit of their valuable
observations.

It will be seen a large number of illustrations are taken from private
collections, which are essentially collections containing objects from British
and not from other parts of Borneo. As the book only professes to treat of
the natives under British jurisdiction, for purposes of illustration the home
collections were exhausted first ; but where there is reference in the text to
articles of which it was not possible to obtain illustrations at home, by the
courtesy of my Dutch friends at Leiden and Amsterdam such articles have
been reproduced from the two ethnographical Museums in those cities.
In the older collections there is always the difficulty as to the origin of
an article ; this has been remedied where possible, but if the reader notices an
illustration of an article which is said to have come from one district while he
knows it must have come from elsewhere, he is kindly requested to bear this
difficulty in mind. It may happen in the course of trade that an article gets
carried right across the country, and is obtained by a “ Resident ” or trustworthy
collector from a tribe who did not make it, but to whose ability in manufacture
it is naturally attributed; or it may be a native copy. Then, again, owing to the
great mixture of peoples throughout the Malay Archipelago, the natives have
ffequently adopted foreign articles. I have been shown a knife the design of
which may have been derived from Northerft India; there are musical instru-
ments copied from the Javahese ; as Professor Hein has shewn, the shield orna-
mentation is of Chinese origin ; some of the raised timber tombs look like
Shinto shrines ; the custom on the west coast of immuring young girls comes
from an eastern or Chinese source ; other Chinese, Hindu, Javanese, Sulu, and
Malay influences are found dominant irf various pai^s of the island. The

(xxx.) H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

WAR (continued).

Spear, head

Do. {? fish)

Undup Spear Handle ..

Undup Spear, lower pattern
Do. do. upper do.

Do. do. section

Gourd used as powder flask . .

Parang and Sheath

Lanun Sword

Parang and Sheath
Kenniah parang Hang
Do. do. Sheath . .

Dagger and Sheath
Do. do.

Sword-.sheath Belt-knot (?) . .

Kenniah Shield (2 views)

Kayan do. do.

Kenniah do. do.

Kavan do. do.

Dyak Shield (2 views) . . .V
Sarawak do. do.

Kayan do. do

Dyak do.

Do. do.

Shield

Kenniah Shield

Small do. (2 views)

Borneo Shield do.

Do. do. do.

Small Flat Bast Dyak Shield

Dyak Bambu Shield
Small Dyak Shield
Do. do. , (side view)

Sea Dyak Shield (2 views)

Do. do. (inside view)

Shield from Koti River
Do. Batang Lupar

War Dance ok the Lundu Dvaks

HEAD HUNTING

Dyak Mode of Drying Heads
Left Moiety of Cranium of native Batta . .

Skull of Young Male Batta

Skull (2 views)

Cranium of female Dyak

Curiously prepared Skuli

Do. do. design on

Ornamented Skull with mended jaw
Incised Pattern on Cranium of Male Dyak
Frontal Bone Ornamentation
Cranium of Male Dyak .. .. ..

Leiden Mus.

M • •

. . 108

Crossland

. .

. . 108

.. 108

. .

.. 108

. .

. . 108

Kew Mus. . .

. .

. . 108

Brit. Mus.

.. no

India Office Mus.

. . Ill

Brit. Mus.

. . Ill

Hose

.. 113

. . 113

Leiden Mus. .

.. 115

Brooke Low

.. 115

Kdinbrb’ Mus . .

.. 1 16

». » .

. . 117

••

.. 1 19

••

. . 122

••

.. 123

M • •

• .

.. 125

Dublin Mus.

. .

. . 126

Oxford Mus.

. .

. . 129

. .

. . 129

Leiden Mus.

• • 130

Hose

. . 130

Brit. Mus.

.. 131

Edinbro’ Mus. . .

.. 132

Brit. Mus

•• 133

•• LH

Brooke Low

•• 135

Brit. Mus.

•• 135

. .

•• 135

Edinboro’ Mus.

• . 13b

Hose

•• 137

Hain

•• 137

Leggatt ..

• • 138

Sir H. Keppel . .

.. 171

Ulus. Lond. News

. . 146

Mus. Roy. College of Surgeons

Page

108

Brit. Mus.

Mus. Roy. College of Surgeons

148

149

150

151

(xiv.) H, Ling Roth.— of Sarawak and Brit. N. Borneo.

great variety of methods of obtaining fire is in itself a proof of great mixture.
With such contact, and the central position held by Borneo, anything
approaching purity of origin or custom cannot be hoped for.

The objects illustrated are to be found in the British Museum ; the
Museum of Science and Art, Edinburgh; the Royal College of Science,
Dublin; the Pitt-Rivers Museum at Oxford; the Museum of the Royal College
of Surgeons ; Brooke Low collection at Kuching, Sarawak ; the collection of

Mr. Charles Hose (Resident on the Baram River) at Roydon Rectory, Diss,
Norfolk; the small cofllection of* the Rev. W. Crossland, formerly S.P.G.
missionary to the Undups, at Ridlington, North Walsham, Norfolk; the
collection of the Rev. F. W. Leggatt, S.P.G. Missionary on the Skaran River,
since presented to the British Museum; the collection of Mr. Cuthbert E.
Peek at Rousden, Lyme Regis, Dorset, collected by Mr. Hose ; the collections
i ojF the State Ethnogre^phical Museum at Leiden,, and the collection in the

List of Illustrations.

(xxxi.)

Incised Pattern on Cranium,,
Skull of Bugau Dyak . .

Dvak Skull (front view)

Do. , do. (side view) . .

Heads strung in Rotan (three) . .
Skull of Banjermassing Man
Dyak Man Skull
Land Dyak Preserved Skull
Dried Head tied in leaves
Dyak Skulls (two)

Sekamho Head House . .

Pu?igah, [.AND Dyak Head House

HEAD HUNTING (continued).

Roy. College of Surgeons
•• Amsterdam Mus,
Crania Ethnica ”

Oxford Mus

Mus. Roy. Collfige of Surgeons

Marryat . .

Leiden Mils

Mus. Roy. College of Surgeons
Sir E. Belcher . .

Sir Hugh Low . .

SUMPITAN.

SuMi'iTAN, Blow Pipe
Do. Blade ..

Do. Arrow's, with pith butts ..
Wooden Bodkin for shaving the butts

Bamhu Quiver ;

Do. do.

Do. do

Packet, containing sumpitan poison . .

Bamhu Box do, do.

C JKCULAR Plate for preparing sumpitan poison

Flower and Leaves ok Upas Preh, Antiaris

^ c^o. Stiyc/iiios . .

Fruit of Stiychiws

Root of Tuba, Deyris

'PuHA Plant do.

Tiioi.s useij in preparation of Ipoh poison in Malay i ..

1 eninsula (nine) .. _ j- Re w Mus

Iron Smelting on the Barito.,

Stone Hammers ..

Land Dyak Implement, used in gold washing
Cradle for washing gold . .

Animals, made of raw gutta (six)

Kayan Tool, for getting gutta

C yllndrical Box of raw gutta

Dyak Cap, made of raw gutta

Cutta, as brought to market

Pctmig, for ringing gutta trees in Malay Peninsula

•Alligator of raw gutta

Nibong Palm

Nipa Palm

Leaf wrapped round Dammar..

Dammar Fruit

AN Figure Head for war canoe
Ornament on bow of Lanun pirate lx>at

BOATING.

.. Oxford Mus.

.. 185

.. 1S5

. . Brit. iMiis.

.. I (SO

.. F'dinliro’ Mus ..

.. 180

. . Brit. Mus.

. . iSf)

. . Oxford Mus.

.. iSf)

••

. . IS7

. . Leiden Mus.

.. iSS

••

, . I ss

. . Brit. Mns.

.. 1 88

.. Brown’s PI. Jav.

.. B1 nine’s " Kumph. ”

•• ^95

. . J 9O

.. Hose

. . 1 90

.. Wallisch PI. .Asiat.

.. 197

[ Kew Mils.

( 200

• • 1

( 201

JCTIONS.

Schwaner

• •

I’osewitz

• • 2 j8

Brit. Mus.

• . 2.^8

Leiden Mus.

.. 2J8

Hose

• • 24j

I *eek

• • 244

P»ril. Mus.

• • 244

Hose

. . 244

.. 244

Kew Mus.

• • M3

Hose

• • M5

Blume’s Rumph.

Martin’s Nat. Hist. Palm

.. 4

Leiden Mus.

Richard’s Conifers

• • 245

Brooke Low

. . 246

Sir F:. Belcher . .

. . 246

(xxxii.) H. Ling Roth. — Natives of Sarawak and Brit. N. Borfieo.

BOATING (continued).

Page

Dvak War Prahu, on Skeran^j river

. .

Sir E, Belcher . .

. . 247

Paddle of dark brown wood

Brit. Mils

.. 249

Paddle . . , . . . ....

. . 250

. . ' 250

Model of Dyak Dugout, Mat, and Section

[.eggatt . .

.. 251

Lundu Women in a Canoe

Marry at . .

. . 25'.^

Model of a Tukau . . . .

Hose

• • 253

^ MUSIC

Dvak Brass Jew s Hari>

Hose

• • 257

So-called Jew's Harp ..

Brit. Mils.

•• 257

Kenniah Nose Fluie ..

Hose

.. 258

Dvak Engkruri

Edinbro’ Mnc. . .

. . 259

Ravan Keluri . . . .

I’eek

• • 259

Tarajong Busoi and Aran

Brooke Ivow

260

Zither

Jveideni Mils.

. . 260

Dvak Bow and Fiddle..

Brooke I..OW

2 do

Species of Banjo

Brit. Mils,

. . 261

Dvak FouR-STRiNCiED Harp

Brooke Low

. . 261

Do. do. do.

261

Primitive Violin

Hose

262

IvONCi-KiPUT’s Bambu Harp

. . 262

Malau Gong

Brooke Low

. . 263

Drum

Edinbro’ Mas,

.. 2G3

Violin (Javanese pattern) .

Brit. Mns,

. . 2f>r>

ARCH/EOLOGY

Chinese Jar, obtained from the Diisuns by Mr. Hart

Everitt . . . , -

Brit. Mils.

. . . . i. 96

Do. do. do.

..i.427

Life Size Figure, near Mt. Santubong
Stone Implement, discovered by Mr. A. H

fCverett

H .H The Ranee

. . 280

(2 views)

Oxford Mus.

.. .. 281

Do do. do

(section)

302

Carved Stone, artificially worked, found

by Mr.

A. H. Plverett. .

Brit. Mus,

. . 282

Bead, found by Mr. A. >L Everett

. . 282

Stone Implement, said to come from Borneo, but

of doubtful origin

Amsterdam Mus.

. . 28s

C'hinese Jar, with inscription on bottom

Dresden Mus. ..

. . 288

Do. do. inscription on

. . 292 '

Inscription, discovered by Dr. Kern ..

. . 289

DA(i(iER, with inscription

Leiden Mus.

. . , . ' 290

Inscription, discovered by Dr. Kern .,

. . . . 292

Negrito Skull, profile ..

" Crania Ethnica ”

Do. do. full face

. .

,, M

... . . 29S

H, Ling RoTH.-r^Nativ^ of Sarawak and Brif. N. Borneo,

Engkroh - - Upper Sarawak river.

Kmp (Quop) - Kuap river, tributary of Sarawak, below Kuching.
Kadup - - - Tributary of the Sadong river.

Millikin - - Tributary of the Sadong river.'^

A “

Sakarang Women.

The one in the centre is wearing a silver coronet designed by Mr. F. R. O. Maxwell. The women are
fond of change, and once a deputation w^tcd upon him to ask him to invent a new head gear
and for a time his design was very fashionable and spread up and down the river '

(Sir Hugh Low Coll.) '

thelmerior^orran®:?” *(Xn7; ^

hn.1, I?” Originally connected with the Sibuyows; ant

“ '*®'i “ Sereb^ and Sakarran, have a common origin, and descended to thi
coast from the interior of the Kapu^ River. The Sibuyows locating themselves near the sea hav(
people ; whilst the Milikin, settling in the interior, know nothing of the ways o
wfiiSyr ^ "av'gate nothing larger than a canoe. The Serebas and the Sakarran. like th

Miltkin, were an inland prople, ignorant of seafaring, until the Malays taught them that art am
piracy at the same time. Serebas showed the way ; Sakarran, which was a denendencv of Kaluka

li^rmpIsCn/a w^rwere iSd"^^^

time they were perfect masters of the trade ; and now I hope they wil
gradually lose the prwtice of piracy, without abandoning their character as good and l^d seamen

Sakarran devoted themselves to piracy
mnt?mfpd ‘''’”*42. country, never became addicted to this viw am

Siv* ‘iKw" K“«Pang and other Dyaks of thU branch of the rivei

^%a’M&i*rfcXrTpri^xo^^^^ tbe Sakayrans liLwise were, about forty or

Geographical Distribution.

In Lundu territory from Dutch Borneo/

Dutch Borneo] j [Have come over into Lundu where

Dutch Borneo]

-^uiiuu wucre

the Dutch frontier is only a day's
walk from the coast.]

, , . Sakarang Dyaks.

The one on the right is wearing a leopard skin as a seat mat.

(Sir Hugh Low Coll.)

tribe. howe4r'^^”fallen**'trJf* ^ and new. The

cultivated this'v^ef bnf 'n„ i®" ^ ^ Emilies, they say, once

^ent by tL s4hs Tb! i u-^ of war, but by dieases

fertile • indeed the« ^ ^ complain bitterly that they have no families, that their women are not
and the women* well ^ a^u children in the whole place. The men were fine-looking,

account for their der **-'^*^ an^ healthy— remarkably clean and free from disease. We could only
husbands and wivl ‘I’®" intermarriages; we advised them to seek

drained, airy sjwt ■' {'^’’John f Their village is a well-

writinginforms me the Lundus in Sarawak Raj are now extinct. Mr. Noel Denison,
reduced to a "The Lundu tribe was once large and powerful, but are now

them, and their ‘heir number; the ravages of small pox in 1844 [?j almost exterminated

The Peniniauh “‘ermarry with ether tribes is fast destroying the remnant,

‘heir tribe whn i.r* o v Serambo mountain assure me that the Lundus are an offshoot from

noe, who left Serambo and settled at Lundu." (ch, i. p. i.)

H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

Santarahan

Sampro
Sarambau
Sedumak
. Sentah -

Sennah (Sinar)

Singgie

Samaharan river,, thickly populated, rises near head of
Sadong, and runs into same outlet as the Sarawak
river. •

Left-hand branch Sarawak river.®

Upper Sarawak river.

Lundu river.

On a hill of that name, about ten miles from Kuching,
between the Sarawak and Samarahan rivers.

Sennah river, falling into the Sarawak about two days’
journey from Kuching.®

Upper Sarawak river.

Sibungo (or Bungoh) Upper Sarawak river. •

Simpoke - - On the Serin branch of Samarahan river.

Sign - - . Tributary of Sarawak river.

Sow (Sauh) - - Upper Sarawak river. ^

® The Bombok and Peninjauhs are included in this tribe.

(Denison, ch. i. p. 2.)

8 “ The Sennahs were originally settled at Sikong, and they
left that country under a leader or chief called Trau. Trau fled
from Sikong, having committed the crime of matricide, the parti-
culars of which are too indecent to mention ; suffice it to say, that
after cutting down his mother with a parang, he laid open her
stomach and found it full of the seeds of every description of fruits.

Collecting fhese, Trs^u fled towards Sambas with his followers',
whence taking prau he arrived at the mouth of the Sarawak river
(Sungei Buah). Hence he continued his ascent of the river, and
settled at Batu Kara, near Mungo Angus, just above Sungei Siol.

Here Trau planted the seeds found in his mother’s belly, and the
old groves of fruit-tre^ which are even now in existence on the
spot bear witness, say the Dyaks, to the truth of this story. The
next place where the Sennahs settled was at Batu Kawa, near Si
Gobang ; they then ascended the southern branch of the Sarawak
river to a place called Lubuck Tinuwan, on the left bank below
Sempro. Trau again moved his followers up stream, and finding
the water too shallow for his praus, abandoned them at a place
called Batu Jung, about two reaches above the present landing-
place of the Brang tribe, and just above this is a stone called Batu
Kamudi. Both these names, say the Sennah Dyaks, were
originally given to these places by Trau, the former being the place
where his praus proved useless, and the latter being given to the
rudder of Trau’s prau, which remained so long in existence here,
that it finally turned into stone. Having now no prau, Trau and
his followers walked overland to Muara Kundung, a small stream
between Muara Sennah and Sennah, where they lived sometime,
moving from thence to their present location." (Denison ch vi

p. 66.)

Mr. Denison includes the Grogo, Tambawang, Suba,

Krokong, Jagui, and Owp (Aups) in the Sow (Sauh) tribe. The
Gumbang and the Tringus he treats as separate tribes, (ch. i. p. 2.)

The Grogo Dyaks are an offshoot of the Sauh Dyaks. After
the Sauhs had once crushingly defeated the Sakaran invaders, they

wMe in turn thoroughly beaten by a fresh body of Sakarans. .vu. v-. .^Mnniar . w>ii., -

' Thns.it c^e about that the great Sauh tribe became scattered over the face of the ronntiw

Airth^‘L“t^''' *% Krokong^Jagui. 1^

Aup. All these settlements spnng from the once flourishing and prosoerous tribe of ^ih

Sba Dyak Woman.
(From C. Dammar’s Coll.)

Geographical Distribution.

Stang

Tebia

Upper Sarawak river.

• “ p-ff -I of Sarawak river.

Fifteen miles above the town of Kuchinp- q

and the branches are wrongly called the right and kftTand T'

Viewed coming from the mouth ^ ' r branches as

branch, as wrongly so cal W arTfe t™,!!;' “““ ‘ b'

EngK.“natT^’ ““ .■.ItraSn.l;:;':;

s.n,j;iM.h;s^SL\%“„rs?rarhr“L:^^^

I found men (the Bukars) with smalf goat-like boards La"

different from Malay br Sea Dvak and it diff ^ Language is entirely

that those in Uppe^ Sartak "btrdl „, ;t^Tak7n?thr:^ 'T

stood in the Unopr . making themselves under-

inability to pr«e thefe'tter r

^ 'he lette . nstng r ,„ ,ts place, thus for the Malay

word 6t/a/«»g-grasshopper-they say birarang (in-
versely to what the Chinaman does, who not being
able to pronounce an r uses an l)\ Some of the
Land Dyaks, but not all, burn their dead, and a few
tribes will touch the flesh of deer. They hold feasts
and consult birds and omens and believe in a
bupreme Being, whom they call Dervata. Thev
live mostly on the sides of mountains, but have
probably been driven to them for protection from
their enemies the Sea Dyaks. The Upper Sadong
tribe IS an exception to this, as their villages are
round principally on the river banks.

II— “The Sha Dyaks occupy the country
from the boundary of the Land Dyaks eastwards to
a line somewhat as follows: From the Tatan river.

story is true as regards the descent of the Sauhs. It will be re-
membered in the account given of the Serambo Dyaks, that Rupak
had a step-son called Bunga, the Child by a first husband of a
widow whom he had married. Bunga’s son was Putan, who moved
to Sungie Pinang ; his son was Karud, and Karud's son Makurng
moved his portion of the tribe to Beratak. Hence the Sauh tribe.
The Grogos bear out this, and say that when they left Binding they
went to Sungie Pinang, thence to Rata Manas, thence to Gunong
Kmgi, and then settled at Beratak. When they came to Beratak
they found the Gumbang and Tringus Dyaks already on their
respective mountains.” (Denison, ch. iii. pp. 24, 25.)

® ” Many individuals in Europe are of opinion that the Dyaks
are descended from the Chinese, and the latter themselves entertain
the same supposition ; one fact, however, will tend greatly to
w^ken this notion. The Dyaks, even those who reside constantly
with the Chinese settlers, can never attain the pronunciation, or even
a correct knowledge of the idiom of the language spoken by the
intellect i* • • * i^^t®*** 3- circumstance which does not arise from any deficiency of

BuffiQ . Dyaks, since they acquire a perfect knowledge of the Malay and

of the w greatest facility. The formation of the two latter, however, and many

readiniae-^*^ contain, are perfectly similar to the dialects of the Dyaks, which accounts for the
^loess with which they are acquired.” (Earl. p. 27^.)

Sea Dyak Woman.
(From C. Dammar’s Coll.)

Sea Dvak Little Girls.
(Sir Hugh Low Coll.)

8 H. Ling Roth, i^atives of Sarawak and Brit, N. Borneo. V

both banks -of which they ocpufy,
almost as far (?) as its tributary-^the
' Kakus river, then along both bj^nks of
the Anap river, crossing the Rejang river
above the knee, to the west of Mount
Ulan Buha, straight on, crossing, the
Balleh river about twenty mileS west of
Fort Kapit and then on the Dutch frontier
somewhere to the north-east of Mount
Saribu Saratus. To the south the Sea
Dyaks extend into Dutch territory. Their
establishment in Oya, Muka, and Tatan
is quite recent and since the establish-
ment of European rule.'

“The Sea Dyaks’ chief settlements
and tribes are : —

Batang Lupars ot Batang Ayers. The Dyaks living on the banks of the
atang Lupar from about fifty miles up that river till eighty miles up
call themselves Batang Ayer, Batang meaning a trunk or main stem
and Ayer water, meaning simply the main river to distinguish them
from the people living on the tributaries. Towards the head of
the river, the people call themselves Ulu Ayer. This nomenclature
applies equally to the Rejang river.

Ballaus. On Batang Lupar and Lingga rivers, named from a hill about
twenty-five miles up the Batang Lupar, a few miles above the
mouth of the Lingga river. Lingga is their real centre.*® There
IS no Ballau river (Balleh has nothing to do with Ballau),

Skarans (^karangs). On tributary river of that name of the Batang Lupar.
Undops. On tributary river of that name of the Batang Lupar."

Lemanaks. On tributary river of that name of the Batang Lupar.

Stbuyaus. On Sibuyau river, between Sadong and Batang Lupar rivers.
They call themselves Sea Dyaks, but speak that language with a
peculiar accent (Sibnowans is the name given in error by Sir H
Keppel).*®

^hu4n arA iA ‘ ‘ formerly mor* united tlum they are now The

Ld retir^ to were harassed out of their own country by the Seribas pirMes

H. Ling Roth, — Natives of Sarawak and Brit, N. Borneo,

Ulu Ayers are Batang Lupar Dyaks living in the head-waters of that river
(Ulu means head, but it is not used in that sense when speaking
of living things or human beings; thus ulu parang is the handle of
the sword, and penguin is headman or chief)J®

Sarebas, On Sarebas river, about ten miles from north of Batang Lupar.

Kalukas, On Kaluka river, which runs into the sea about eight miles from
mouth of Sarebas.

Rejang, A large and important river thickly populated by Malays and
Dyaks. The principal tributaries on which the Sea Dyaks live are
the Serikiy^^ the Kanowitf’^ running upwards towards the head of
the Sakarang, the Katibus, running up toward^ the head of the
Batang Lupar. These two latter tributary streams of the Rejang
have been settled from the Sakarang and^the Ulu Batang Lupar
respectively. , Besides these, there is a large Dyak population living
on the banks and up the small tributary streams of the Rejang 8o
to 156 miles from the mouth, who are classed under the head of
Ulu Ayers or Ulu Rejang Dyaks. At one time these Ulu Ayers
settled in large numbers in the Balleh river, but owing to the
difficulty of keeping them in order, through their being some
distance above the Government station of Kapit, they were ordered
to remove down.

The Sea Dyaks are more stoutly built than the Land Dyaks,'^’ well
proportioned, clean skinned, and as a rule, though some tribes suffer much
from kurap or worm, of a rich brown colour ; hair black and straight.
Language resembles that of the Malay a good deal. They believe in dreams,
consult birds as omens before engaging on any undertaking of importance,
and bury their dead. They believe in a future state, though they have a very
vague notion of what it is like. They live in long houses on the river banks
and tatu on the shoulders and arms but slightly.

In his great cross-country expedition of 1861 Sir Chas. Brooke says of the natives of the
Upper Batang Lupar : " They told me they had left this river about forty years ago to live in the
Maloh country, to which they had been persuaded to go for the sake of obtaining jars and other
kinds of valuable property ; but while there they found the reality was what had been pictured to
them, for they were frequently attacked, and lost at different times seventeen of their people, killed
by Kayans and Bakatans, as well as most of their property. They only returned to this country a
year and a half ago, and now live in constant alarm of the Kayans and Bakatans,” (ii. 175.)

Sir Hugh Low seems to speak of the people here as Siboos. (p, 364.)

Writing so far back as 1859, the present Rajah says of the Kanowit river : —

“This stream is inhabited by Sea Dyaks, who had for the last fifteen or twenty years been
migrating from the Saribus and Sakarang districts for the purpose of obtaining new farming grounds.
These exoduses took place overland between one river and another. Such parties would do their
four or five days’ march, then build their houses, and proceed to farm for one or two years, after
which they would recommence their march, and so on, until they arrived at their final destination.”

ii. 327 )

It was the Kanowits who, probably at the instigation of the Malay chiefs, murdered Messrs.
Steele and Fox in 1859.

The Land Dyaks are much harsher in features than the Sea Dyaks, who are more like the
Malays. (Bishop McDougall. T.E.S. ii., 26.)

Ulu Reiang Sea Dvaks. (Sir Hugh Low Coll.)

12 H, Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

III. — The Milanaus. The position of the Mil^naus has already been
given. The Milanaus are a quiet people, not Moharnedan, but dressing like
the Malays, and cultivating sago. They are very fair, some of the girls quite
as white as Europeans ; hair black and straight.

Sea Dyak (? Batang Lupar.)

(Sir Hugh Low Coll.)

" There was formerly a Milano village below the present one of Meri, the posts of which
attracted my attention as we ascended the river. This village was abandoned in times gone by, as
the natives were so harassed and ravaged by Dayaks and Kayans, that they had to move their
quarters, and they are now scattered over the different rivers in the neighbourhood.” (Denison,
Jour. Straits Asiatic. Soc., No. lo, p. 176.)

“ I am inclined to agree with the theory of H H. the Rajah that the Milanos are the most
numerous and widely ranged tribes in Borneo ; at all events from vocabularies in my possession, and
from a careful examination of similarity in manners and customs, I am convinced that the
Kinniahs and Kyans of the Barram river; the Kanowits, Kajamangs, Bakatans, Lugats, Ukits,
Tanjongs, and Punans of Upper Rejang ; the Tatans and Balineans, the Bakatans of Upper Oya
and Muka, and the Tamans and Malows of Upper Kapuas, are distinctly of the same stock— but we
have at present more particularly to deal with the Milanos, who inhabit the mouths of the Rejang,
Blawi, Palo, Bruit, Egan, Mudan, Oya. Muka, and Bintulu, and who number in all about 30,000
souls.” (W. M. Crocker, S.G., No. 120, p). 7.)

"As to their origin, J am inclined to think, from the similarity of religion, that they may
claim descent from the same ancestors who were the progenitors of the inhabitants of Timor and
the Moluccas, and, I think, also the Kyans, who certainly entered this country from the east, may

Geographical Distribution,

IV. — The Kayans. ‘‘The Kayan country extends from that of the Sea
Dyaks’ boundary to Brunei, and to withiu ten or fifteen miles of the left bank
of the Limbang river. They extend in Dutch territory almost right across
the island and are the chief native people of Borneo. (The Dutch name
Kahaijan, given to a large river, is only another reading of the word Kayan.)

“ The Kayans and Kcnniahs occupy the greater part of the countr\'
between the Dutch frontier range and the low coast-lands inhabited by the

Kyan in War Dress.

(Sir Hugh Low Coll.)

claim clanship with them. I should not consider either the Kyans or Malanaus entitled to be called
aborigines of the country, nor the Dayaks, who seem to have come from the south and south-east,
and to have gradually worked their way up the great rivers, pushing the aborigines before them.”
(cle Crespigny. T A.I., V. 34.)

•K •' Kayans and Kenniahs inhabiting the head waters of the Baram River and its
mbutaries are sub-divided into the Lima Pliaus and Uma Poh Kayans, Long Wats, Uma
Lawas, Sibops, Leppu Laangs, Madangs, and Leppu Pohun Kermiahs. The first three of the
above-named sub-sections are of the Kayan race. The rest are to be regarded as Kenniahs.
A he Kenniahs who migrated to the Baram River some hundred years or so before the Kayans,
people able to resist the constant raids made by the latter, who, being a blustering,
warhke race, almost exterminated the smaller tribes and made slaves of the weaker ones. Naturally
e Kayans occupied the best tracts of land consisting of the undulating areas between the swampy
low country and the mountains at the head waters; they also confiscated all the caves of the
esculent swallows, selling their nests to the traders whenever a Brunei, Malay, or Chinese dared to
venture up river amongst them. Kayans often travelled as far as Brunei in their long boats, and
me few even adventured as far as Singapore, taking passage in Chinese junks to Labuan to sell the
produce of these caves.” (Hose. J.A.I , ^xiii. 157.)

Ifl: i6 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

fi'

f| Milanaus ; in other words, the fertile lands through which the Baram and

its confluent the Tinjar flow. They include the Kalabits^^ in the country
M; of some of the head-waters of the Baram river round Mount Salaan, Sibops

!| on the head-waters of the Tinjar, the Madangs on the head-waters of the

] / Baloi (Rejang) and Tinjar river — the latter the great tributary of the Baram.

‘‘ The Kajamansy the Skapans or Punans'^^ on the Rejang are supposed to
be Kayan off-shoots, and so are also the Bakatans‘^'^ (in Malay Bakatan nieans
hill people).

20 .* jjje Kalabits— a numerous race of people living inland on the hills and plains, to the north
of the Baram River, and in the far interior of that part of Borneo — bear a very close resemblance to
low country people of the Baram river, possessing many traits and habits in common with the
Bara wans and Long Patas, formerly inhabiting the country now occupied by the Kayans. They
were separated from the low country people and driven out by the Kayans who came from the
Baliingan and Koti rivers some eight generations back." (Hose, J.A I., xxiii. 157.)

“ The Punans — nomadic tribes, found at the head waters of all the big rivers in central
Borneo. I have no doubt in my mind that this wandering race of people are the aboriginals
Ij of the country. In physique they are a fine healthy race, large boned and very strong, with fair

U- skins and a complete immunity from skin diseases. They build no houses, and live upon what they

II can shoot with the blowpipe and on jungle fruits, and owing to their custom of always living in the

n' shade of the dense forest, are afraid of the sun. They are an honest and unselfish people and they

• I alone of all the races in Borneo do not regard the human head as a trophy of war and the taking

J j thereof as a legitimate act of prowess ; and when once well known they undoubtedly prove to be

; the best mannered people of any of the savage tribes inhabiting the island. They have large

I?] families of from seven to ten children, which is also unusual in Borneo, and though no doubt the

; I weaker members die young owing to the rough life they lead, this fact tends to preserve and improve

! * the physical excellence of the race. They are great hunters, being able to move through the jungle

i j without making the slightest noise, and have a name for every living thing, which name is known by

li even , the small boys. They are wonderfully expert in the use of the blowpipe, shooting their

I j poisoned arrows with such precision that it may be said that they seldom miss even the smallest

ji object aimed at, yet this efficiency with their weapons notwithstanding, they are a very timid race,

J but can fight in self-defence.

, " The Punans never plant paddy, but sometimes collect the fruit of a tree called Pran, which

I they dry and store for a time. They work india-rubber, and are really the only people in Borneo

who systematically work the camphor tree, exchanging the camphor with the Kayans and Kenniahs
I for tools, tobacco, &c. ; the Kayans, not wishing them to know the true value of their products, cut

I them off from all direct communication with the Chinese and Malay traders.

;; : “They occasionally live in caves, but not for long periods, as the caves, being mostly of limestone

j formation, are damp and cold, and are consequently liable to breed fevers." (Hose, J.A.I., xxiii. 158.)

“ The heads of the Oya are inhabited by Bakatans, the most primitive branch of the Milano
tribes. Until very recently they had no fixed residence, they built no houses, planted no paddy^, but
r iived in trees and roamed the jungle in search of plants, fiuits, and whatever game they could kill

> ' with their sumpitan or poisoned arrows, or fish they could catch in the streams. They are skilful in

the manufacture of the sampitan and expert in its use.

I ' *' There are several families now settled at the head of the Oya, and as a Dyak informed me,

they have learnt ' to eat rice and use a blanket,’ they have built themselves good houses and plant
paddy regularly. Having intermarried with the Dyaks they have gained an idea of property and
supply their new acquirements by working jungle produce with assiduity. Some of them came to
visit me one day with a Dyak lad, who had been the house servant of a friend of mine—this lad had
settled near then) and. gained thejr confidence ; they came to complain of the exactions of their Dyak
neighbours, who of course imposed upon a tribe more unsophisticated than themselves." (W. M.
Crocker, S.G., No. 122, p. 8.)

“ The wandering tribes of Pakatan and Punan, which seldom build regular houses, but prefer
running up temporary huts, and when they have exhausted the jungle around of wild beasts and
other food, they move to a new spot. They are great collectors of wax, edible bird’s nests, camphor,
and rattans. They are popularly said to be fairer than the other inhabitants of Borneo, as they are
never exposed to the sun, living in the thickest part of the old forest. Those we have seen were
certainly darker, but they themselves assert that their women are fairer. It is probable that

DisitibutioH *

• ^7

In stature and build the Kavanc ^ i- ,

Dyaks, and they are also lighter in colour than the latte” Thei! hair t hWk

.«d nite 1 iadwaa, n., ^ 7^ rLT” ““

"The Pakatans are an interesting tribe Alfhrhn.rV, fv, i j ^ 25.;

do not live in houses, they are by no means the savage^soneTvo!dd^iirf^"f'’"'’^5‘']"

Dyaks treat them with pity and a little contempt Thev tatorr ti^ although the

the most b^u.iful manner. They live almoir^Lre^JV e cLtr^ 'L:. eT

here and there among the Dyak clearings, but, havine sown it n ^ P=“'*

harvest time are content to take what the pigs and deer^have ’ fh ^ j“"g'e. and at

different to Malay, byak. or Kyan. and sounds ve^t^ch" e Can 7

people from India ? Although they are wanderers thev hav^ ih J ^ ^ remnant of

and jars, which they stow away in the hills, (de CrespigL Pr^f / Ceo "’"r' “".".'‘*‘'"8 8°"g''

"On the Upper Batang Lupar we passed manJLLs on the ^er’s bank's *
were pointed out as belonging to Bakatan<; whn i.o v Z ^

habUations, although they will be little able to aDDreri^r sufficiently civilised to build

They even farm, but after a poor fashfon ThefrrT n™ generation to come,

seed, after which they allow it to take its course • the" °it" * n burn, and then scatter

the latter are more ^tiful

prowling in search of food, and depend on the sumpit arrow for ef jungle

few of the most luxurious have taken to rice food anH i f 8<ime as deer and pigs. Some

.heir children for this article. Tfi. ZZ " -■

expected, or “c^etl/ u'^sTgThTpoisMtis°"a^royS

3 feir opporunitiL‘'forrsS^ v feared “hey fcarce^J

they become at all settled thev are shamofi ll j°u *^®'f condition, as, wherever

.heL wild ones prefer re urning^rthe^^^^^^ consequence is,

work for the advantage oSrs I l^k i ?h ^ 7 forefathers, rather than

population coastwise in this section of the Island c!f n aboriginal stock of the

hypothesis. . , . " S°'-neo, and their language tends to .support the

riviir. '■ Hetld"me' he"‘w^ rBakatIn'hfd "■'"d'' Z " neighbouring

treated worse than a slave by them— beinp t a among the Dyaks, and had been ,

now he had at length found a^quiet river another, until he trusted

consider it their own propertv Thi^ nit f ii '^^ere they might be able to use the land and

and observed he should like to have the us^ of^hT^

was tattooed from head to ibnf anH i / u ^ ^ short time, just to see a white man. He

spoke with a considerahl^ i f features were regular and well shapen ; he

for the boat I felt had been® welfsl!lm^^HJ^ow"*^%"h I waited
their branch trities and so diffAr^nf - ' ^ ^ several dialects spoken amongst

primitive by each other; these are fhe

farming, but roamint ^ civihsation. many not living in houses, but in trees ; not

holding any communicatinti w'm another for game to live on. There are no means of

tigers in the use of their noisnn *"*’ people are as timid as jungle deer, and as subtle as

me there are roi Bl^ro^^ ' li ’ ' • On the Balleh stream the Dyaks inform

search for wild anim^^io which ren^!"**' 8e"®cally ,to be found about the banks, in most cases in
terms with the Kavans and “P ‘b'® stream. But the Ukits are on friendly

obtained from partiL in’ .» ^ w opportunity of supplying them with the heads of people

for these heads^thev eet guttaj^rcha or other wild productions for trade. In exchange

• We can nTZ Ukits in much awe, as they Jy.

from a tree upon us ’ ® ^ cannot resist an enemy like a bird that blows an arrow

interior of Msdacca. ' ' ™y*e*f *f»ey bear a strong affinity to the Jakoons of the

production of the w'ilderhaiM fc, ♦». ^ cannibals, but depend entirely on the

mfluence over snch'n tw, *°j!**? staples of life. There will be much difficulty in gaining any
than adapt themselves^cWll^d decrease even to extermination, rather

I had seen miles north of Kanowit one afternoon we passed two Bakatans whom

^ 1 an on ^ ascent, when they asked me for some sign to keep them safe from the

i8 H. Ling KoTn,~Nattves of Saruwak and Brit. N. Borneo.

and straight. Their eyes are more like those of the Chinese than those of
the Malays. Their language differs entirely ^rom that of the Sea or Land
Dyaks.“

\r — << The Muruts occupy the ground from the left bank of the Limbang
into British North Borneo territory.

** The Muruts are bigger men than the Dyaks, but I know little of them
as they have only lately come under Sarawak rule. They have nothing in
common with the Dyaks ; their appearance, language, and customs differ
entirely.

VI. — “ The Ukits (name probably derive(^from the Malay Bukit, a hill)
inhabit the hilly country inland, leading a wandfering life, mostly in the Kayan

country. . ‘ ,

attack of our party when foraging against the enemy. They 'were by far the wildest men it had
ever been my fortune to see, clothed with Maias (orang-utan^ over their backs and shoulders,
using skin caps with dingy feathers attached to them ; but tneir dress could never have enhanced
the wildness of nature’s robes. They had well-shaped heads, and moderately good figures- bones
without an extra ounce of flesh, and denoting great muscular power ; aquiline noses, with sunken
eyes, yet sparkling with the ferocity of a wild animal : cheeks indented under high and prominent
bones, the lower parts of which, instead of being clothed with whiskers, were tattooed ; this
ornament passed round the chin. They looked such peculiar objects that I could not vouchsafe for
any sign being a guard against attacks of our people when in an excited state; so recommended
them to keep to their boats, and as close to us as they could.” (Brooke ii. 195-6; 225-6 ; 250-1 ;

,302-3)

23 The tribes which Mr. Maxwell groups under the heading of Kayans, Sir Charles Brooke,
writing 30 years ago, groups as Malanaus. “ This is the most numel^us arifi widely-ranged tribe, far
different from the rest, with ramifications extending over a space of many hundreds of miles, and
occupying localities in the interior and centre of the island, extending to the heads of the Kotei,
Banger Massin, and Kapuas rivers in the interior, and beyond Brunei in a northward direction
Their exodus has been, and still is, from the top or head section of the Kapuas. And their different
stages of advancement in civilisation are extremely interesting to observe. The most primitive
section of the tribe are the Bakatans and Ukits, named from (buki^ a hfll, with an affix "an
meaning hill tribes. It will be desirable to mention that many of their practices are like those of
the Samangs or Jacoons of the interior of Malacca. A vocabulary of the language of the latter I
have as yet failed to obtain. The branch divisions are severally called after the countries in which
they reside, each possessing different customs and dialects ; but the whole coast between Rejang and
Brhnei is no doubt inhabited by these people. ★ " ^ .

" The branches inhabiting the inland and up-rivers vary more, although very distinctly of the
same stock. The names of some of those branches are Kanowit, Tanjong, Kajaman, Punan, Maloh.
Skapan, Kenniah, Bakatan, Ukit, and numerous others. Some few of these divisions possess
traditions of having come originally from the Kotei river, which empties itself at the south-east of
the Island. And between the Rejang and the Kotei there are tribes on tribes, all through the centre
of the Island, all bearing a similarity to one another; yet th^^ possess many individual charac-
teristics, and differ much in customs and dialects.

"These people have never seen the sea, and depend upon no imported supplies for their
livelihood, in spite of their affinity one with another, ...

" The Kayans are supposed to numb# ten thousand souls, and the lower intermediate branches
of this tribe, named Kajamin, Skapan, Punan, Bakatan, and Ukit, muster many thousands more,
but are now much broken up and scattered, many seeking quiet abodes out of the limits pf these
quarreljs^lip^ districts. Above the Kayan country is a tribe naiq^d Kenniah,4Vho nominally have
alwaye^#i on friendly terms with us, but are really strangers, ?as they inhabit the very centre of the
Island;; between the Kotei and Rejang streams. All of the bran'bh tribes are more or less tattooed :
some # the wrist, others below the knee, some all over, and otl^rs only A little on the chest. I
feel convinced they Are all connected, and that the difference of dialects is to be accounted for by
separation, which among such people, so soon produces changes of langua^^e; usages, and even
.appearance. Th© tribes of this nver%ave a tendency to corpulency, and are clumsily built men,
without tW natural grace of most primitive peoples.” (i. 7a, 73 ; ii. 3iOO, 301.)

Geographical Distribution.

“ The Ukits do not build houses, and I have been tnlH h„ a n , i. u - r ..

once lived with them for a while that thev mak-p tpm ^ u

buttresses of laree forest trees’ The r ® shelters between

buttresses or large torest trees. They live by hunting, and use the sunmitan

or blow-pipe. I have only seen one Ukit and bp u- c jo sumpitan

abo„. 5 fee. 8 mchea high, ali„, a,.d with a rathe, refirtila:"": ‘aZ

:aThZ™;Zha??o^tZJ:.e■.““'“»■■ “ ^ ‘'- charaCenZ

A IVANOWIT
(Sir Hugh Low Coll.)

Ricketts tritls^.-^-^^^ to thank Mr. Maxwell. Of the Muruts, Mr. F. O

of Bo down in the scale as compared with the other tribes

exceedinidv Is not by any means prepossessing, the generality are

Sy g y and urlpoyth, they have not the quiet manner nor the little

the *t“*‘*"8 fof gftta being killed by a wild Ukit, a writer in

have no more fixed habitatiS’ U w^^^^^ almost impossible to be found, as they

people, that the Punans. Pakatiuis, and Ukits are all one and the same

K.; See foot notes 21 aild 22.

H. Ling Roth.— Natives of >, Sarawak and Brit. N. Borneo.

figure of the Sea Dyak ; they approach piore nearly the' Land Dyak of
Sarawak, but, if anything, are worse as to general appearance. The Murut
is loud and coarse, his house and habits are filthy, though if properly treated
is friendly and always hospitable.

“ Those living in the interior of the Trusan differ in. many respects to
those in the lower waters ; they are more unsophisticated, their Skin is of a
lighter colour, they are cleaner, and -are heavier and stronger built, skin
disease is comparatively rare amongst them, whilst in the case of the latter it
is the rule rather than the exception. Whether this is due to a difference of
climate it is not easy to say, but, as they inhabit a mountainous country and
use no boats, it may account for their having better health and pl^ysique.

“ The men as a rule are strong and wiry, though clumsy, and of medium
height, they are capable of withstanding great fatigue. I have seen them sit
up night after night drinking till daybreak, and then, after a snatch of sleep-,
start away on a tedious journey over steep mountain ranges carrying a heavy
load without apparently feeling done up.’’ (S. G., No. 347, p. 213.)

Mr. de Crespigny considered the Muriits to be an old Malay immigration.
(Berl. Zeits, N.F., v. 330.)

VII. — The Bisayans. The Bisayanscome from the Philippine Islands.
They are an interesting race. They inhabit the lower waters of the Padas and
Kalias, where they are Islam ; they are also found on the Limbang, where
they are Kafirs. They are very industrious, and raise herds of cattle and
buffaloes with sago and paddy plantations ; they come over in numbers to
Labuan during the quiet season to work coal and are much liked by their
employers. They are a handsome well-made race much fairer in complexion
than the people of Brunei. They are fond of gambling and think little
of bloodshed.” (S. G. No. 45.)

B. BRITISH NORTH BORNEO.

In British North Borneo we have the Lanuns, Bajahs, Malays, Chinese, Sulus,
Muruts, and Dusuns (Ida’an).

As before we can dismiss the Malays, Chinese and also the Sulus, all of
whom have been described elsewhere; the Murufs we have dealt with in the
first portion of this chapter. Commencing on the seaboard of the east
coast, the first people met with are the Bajaus, or Sea Gypsies, on the
littoral. The villages on the sea coast and at the rivers’ mouths Contain
many Sooloos, Bugis, Illanuns, and others, but the first tribe of true Bornean
aboriginals met with is the Booloodoopy, who have villages from Sugut to
Paitan on the north to Tabunac on the south. Largely mixed up with them
are the Doompas^^* on the north and the Eraans on the south. Inland from
these people the whole bulk of the population are known as Dusuns or
Sundyaks, divided up into many tribes and sections, including the Roongas,
Kooroories, Umpoolooms, Saga Sagas, Tunbunwhas, Tingaras, Roomarrows
and many others, those pf the far interior little better than roving savages,

A ixiixture of racos, dascondants of the interior, Sulus, 3ajus, l4^3ty8 and others.

CHAPTER 1.

GEOGRAPHICAL DISTRIBUTION.

A. Sarawak : Genei^ position— Mr. Maxwell's Arrangement— Malays and Milanaus on the
coast. ' Land Dvaks and their divisions— Alleged descendants from Pegu— Connection between
the I^ilikins and the Sea Dyaks— Lara in-breeding and extinction— Wanderings of the
Sennahs— Traditipn as to descent of the Sauhs— Branches of the Sarawak river -Land Dyak
physique and language. Sba Dyaks and their settlements —Footing on the Muka and Oya
rivers-^Scattering of the Sibuyaus-Ul Ayers in the Maloh country— Migrations of Rejang
tribes— General characteristics of Sea Dyaks. Milanaus : Their wide range and connections.
Kayans: Their range and tribes -Migrations of Kayans and Kenniahs. Punans; Nomadic
peoples— Characteristics.' Bakatans : Nomadic peoples - Characteristics. Tatu-ing— Attempts
at Agriculture— The real Aborigines— Not cannibals— Physique— Kayan physique. Muruts.
Ukits: Theif connection with Bakatans and Punans. Muruts: General characteristics.
Bisayans : Characteristics.

R— British North Borneo : General Population — Doompas Buludupis. Eraans. Sabahans.
Dusuns : General Position— Characteristics — Chinese affinities - Misuse of the word Dyak.
Tagaas. Kiaus. Sipulotes. Saghais. Lanuns from Phillipines -Pirates- Independence.
Bajads from Malacca —Wandering sea-people - Quarrelsomeness— Buildings— Cock-fighting-
Fishermen — Dnthriftiness— Not Sulus— Petty pilferers— “ Stain their bodies with blue.”
Baligini. Oran Tadong.

C.— Mr., Hose’s list of tribes in Borneo.

A. SARAWAK.

The peoples inh^iting the R^j of Sarawak are Land Dyaks, Sea Dyaks,
Milanaus, Kayans, Muruts, Ukits, Bisayans, Malays, and Chinese. With the
Chinese and with the Malays the present work has nothing to do.

Lam indebted to Mr. F. R. O. Maxwell, formerly Chief Resident, for
the following '.' general account of the natives, their divisions and settle-
ments : —

The Malays occupy the fringe of coast-land from the Dutch frontier,
Tanjong Datu, northwards into the British North Borneo Company s territory.
The coast-line between the Rejang river and the Tutong river is the original
habitat of the Milanaus (they are now mostly restricted between the Bruit
ind the Bintulu), but this does not imply there are no Malays there. When
:his coast was under Brunei, rule it was inhabited by Malays, but mostly by
Malays appointed by the Sultan to squeeze the Milanaus and traders to buy and
otherwise acquire sago; but the' main and real population were Milanaus. In
he same way tjiere are Malay villages sixty or seventy miles up some of
he rivers, and the Dyaks are always complaining of the Malays encroaching
their lands.'

2 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.

I. — ‘‘The Land Dyaks occupy the extreme southwest corner of the
Raj, excepting the coast fringe as above mentioned, as far as the Millikin
river, a branch of the Sadong river, both banks of which they inhabit from
there upwards. They extend also into Dutch Horneo.’

' 1 " The Land Dyaks number some forty branch tribes with great variations in language; and it

would now be almost impossible to find the main or principal stock unless it can be traced back to
the Malay or Javanese tongues.” (Brooke i. 47.)

inland population in and about this division of Borneo [His Highness is referring to the
Land Dyaks] are eastwa^ and northward bound, frequently migrating in search of fresh farming
lands, about which they continually quarrel, and in con^uence disperse|, forming a new nucleus for
V a branch (tWi, 48.)

H. Ling Rorn.— Natives of^Sarawak and Brit. N, Borneo.

while nearer the coast, where they have rubbed against Mahomedan
civilisation, they are much more cultivated both in their dress and manners.

I. — The^Buludupis. . . . ** The first true tribe of the interior arrived

at from the east coast is the Booloodoopy. The Booloodupies are a
somewhat singular people, many of them having strangely Caucasian features,
or at "all events departing largely from the ordinary Mongolian type. Some
of them have well-raised bridges to their noses, and very round eyes. . . .

The Booloodoopies are not very bold, and .as the richest of the birds’ nest
caves occur in their country, they have had to oppose cunning to the
straightforward exactions • made upon them from time to time by Sooloo and
other rapacious adventurers.'^^

II. — The Eraans. The Eraans in Darvel Bay are closely connected
with the Booloodoopies, and like them are large owners of birds’ nest caves.
At various times both these tribes have sought the society of Sooloo Datos,
as a barrier against their fellow Datos, and a protection against the
marauders who used to infest the country both by sea and land ; and in many
places there is a large infusion of Soploo blood in consequence.

III. — The Sabahans. '‘In Darvel Bay there are the remnants of a tribe
which seems to have been much more plentiful in bygone days — the Sabahans.
Most of them are so mixed with the Eraans as to be almost indistinguishable.
Some of them, however, still have villages apart, remain heathen in their
religion, and would practise their old customs, human sacrifice included, if
allowed. In some of the birds’ nest caves, mouldering coffins are to be seen,
rudely carved with grotesque figures, said to have been deposited there in
bygone days by the old Sabahans. -Many of these coffins are on ledges of
rock at considerable elevations.

IV. — The Dusuns. " Next above the Booloodoopies are the Tunbunwhas,
or the first sub-division of the main tribe or people known as the Dusuns or
Sundyaks, who constitute the chief portion of the population of British North
Borneo.” (Fryer J. A. I. xvi. p. 23.) “ The principal inhabitants of the districts
(Gaya Bay) consist of the Ida’an or Dusan, the aboriginal population.'^'' They
are essentially the same in appearance as the Dayak, the Kayan, the Murat, and
the Bisaya; their -houses, dress, and manners are very similar, modified of
course, by circumstances. In the Kabatuan, Mengkabong, Sulaman, and
Abai are some tribes of Ida’an, but^I have not visited their villages ; I shall,
therefore, confine myself to those I observed on the Tawaran and Tampasuk.

"On. the banks of the Tawaran, where it flows through the plain, are
many villages of Ida’an, which are often completely hidden by groves of
fruit-trees. These men have a civilised appearance, wearing jackets and
trousers. As you advance into the interior, these gradually lessen, clothes
being seen only on a few, as at Kiau, near Kina Balu ; beyond, they are said

57 “ The Buludipis inhabit the China or Kina-batangan river., (Treacher, Jour. Straits Asiatic
Soc., No. 20, p. 21.) -

Dr. Guilleroarcbmentions the Buludupi on the Sigaliud River (MArchesa ii. 92-96). See infra
Mr. Witti’s Note (No. 29),

SB Ida’an is the name given them by the B|jus, Dusun by the Borneans (Brunei people).

* V ’ . ‘ .*^-4 'kf _ » _ .*

Geographical Distribution, 3

“ Their chief settlements are : —

Aup ~ - ■ Upper Sadong river.

Bukar - - Foot of Mount Bukar, Upper Samarahan river,'^

Brang - - - Left hand branch, Sarawak river.

Engrat (Min-grat) Upper Sadong river

2 According to Mr. Denison, the Bukar tribes villages are Kumpang, Lanchang, Jinan and
Mungo Babi. At Sungei Buah he writes : “ Here the Pegu people settled and amalgamated with the
Sarawak villagers, and I am assured that in former times beards and whiskers such as are now seen
among the Bukar Dyaks were not uncommon among the Malays of Sarawak. The majority of the
Pegu people went to the Samarahan and settled in the midst of the Si Muntungs, who, having been
but slightly crossed with other natives, the strain shows more plainly and accounts for the whiskers
and beards of the Bukars, though this peculiarity is yearly becoming less perceivable. In fact, even
so late as the European occupation of the country, the falling off in numbers of those Dyaks who
could boast these hairy appendages, is clearly perceivable.'* (chap. viii. p. 86.)

Mr. Charles Grant also
writes: "It is said that a •
colony of Peguans settled many
years ago at Santubong on the
mouth of the Sarawak river.

Some curious gold ornaments
and earthenware remains have
lately been dug up at that place ;
possibly it may have been the
site of the Pegu settlement.

Whether these colonists left
again or whether they merged
into other races of Borneo, no
one knows. Most probably the
latter supposition is the true
one ; and if so, may not the
traces of foreign customs which
we ob^rve among some Dyak
tribes be the marks left by the
Buddhists of Pegu ? I have
been told that the Bukar Dyaks
of Samarafwin are descendants
of the Peguans. They certainly
have a peculiar appearance, un-
like that of most Dyaks. many
of the men having whiskers,
and l^ing comparatively tall.

I once, however, . asked some
of these Dyaks if the above
assertion of the neighbouring
Malays was correct. * Oh no,’
they said, *it is the Malays of
Samarahan who are descended
from the Peguans.' "

Such statements appear to be repeated by almost every writer who happens to mention the
Bukara, but 1 cannot find that anyone adduces any evidence to prove it On writing to my friend
Mr. E. S. Symes, Government Secretary, Burmah, on the question, he replies: " Pegu, as you no doubt
know, is a city some fifty miles N.N.E. of Rangoon, formerly the capital of a kingdom. Its population
is now of a very mixed character, but the ancient inhabitants— of whom many still remain in and
about Pegu, and to whom I suppose you refer — are known to themselves as Muns, and to the
Burmese and English as Talaings. . They have, like the Burmese, long hair, but they very rarely
have beards or any but a few straggling hairs on their faces. 1 know of no race except the Talaings
to whom the name Pegnan could be applied, and I never heard of the*Talaings having settled in
Bo^eo." On the evidence of the hair alone it may therefore be much doubted whether the Bukars
have any Pegu blood iu their veins. Pegu was destroyed in 1757 a.d.

Seribis Dyak.

(From plate in Lieut. Frank Marryat’s “Borneo.”)

24 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

to use the bark of trfees. The Ginambur Ida’an are good specimens of the
aborigines ; they are free from disease, and are clear-skinned ; they have
good-tempered countenances. None of the women are good-looking; still
they are not ugly. ' All the girls and young women wear a piece of cloth
to conceal their bosoms : it was upheld by strips of coloured rattans : their
petticoats were also longer than usual, and the young girls had the front of
the head shaved, like Chinese girls.” (St. John i. 374.)

At Maludu Bay the same writer speaks of the Ida’an as “ a dark sharp
featured race, intelligent looking, and appeared in features very much like the
Land Dayaks of Sarawak” (ibid. 390.)

Mr. Witti expresses himself very strongly against any supposed Chinese
mixture in the blood of these Dusuns : —

‘‘ But let me now meet the favourite ai'gument by engaging to point out
for every Dusun with a so-called cut of features at least one other Dusun with
an accidental Caucasian physiognomy ; and the fair, even rosy complexion of
many of these people will certainly tend to bear out my opinion, already ex-
pressed, viz., that no Chinese colonies ever existed in the very North of Borneo.
Almost everything in which the Dusuns differ from the generality of the
Malayan family is attributed to an infusion of Chinese blood ; and some
glazed teapot found in a Dusun village is eagerly taken for a monument set
by the Celestials themselves.” (Diary, Nov. 23.)

On his journey up the Pagalan river he speaks of some tribes thus : “ These
people speak Dusun with many foreign words in it, probably of Dalit origin.
They differ from the majority of Dusuns, both as regards bodily appearance
and wearing apparel. On the whole, they are probably the result of an
infusion of Chinese blood with the aboriginal race of North Borneo. Taller
than the Dusun proper, these people have the zygomatic arches more
prominent, and the eye-slit somewhat oblique, their complexion is of
yellowish-white as compared with the light tawny colour of our Northern
Dusuns, which has a tinge of ruddiness in it. What strikes one about these
here, in juxtaposition to a typical Dusun, is that heavy flatness of the nose,
reminding one of the .ugliest specimen of Malay faces. Another peculiarit\-
is that our friends here look so crabbed, yet they profess to drink nothing
but water. It is to be surmised that the Kijau-Pampang Dusuns differ from
their next neighbours in an ethnological respect,^ for that reason I venture
these remarks about them now', but on insufficient evidence. Our journey
will not take us back here again. In point of dress these Dusuns make even
the Dusuns of our party laugh. An odd display of ornament they have.
Fancy a man with three pairs of earrings and a sou’-wester.

Traders used to comprise the three hamlets in this part under the name
Kijau, but, to the people themselves, that name is only knywn as applied to
Kijau, at the head of the Kimahis valley.”

■■ I here since found that the Nabian Dyaks used to speak of the Pampang hamlets as of Kijau
Some tribes, in fact, happen to be known under a different name than used by. or even known to’
themselves. After having twice journeyed across the Upper Sugut district, I was yet unable to
answer inquiries about the " Tampias" Dyaks.' under which designation the Dusuns at the head of
t^he Sugut are spoken of at Sandakan, on account of their pending quarrels with the Dumpas. The
Buludupis are Tambunuas by habit and speech. At Sandakan the Sigaliud and Kinabatangan are

26 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

‘‘ Mention is made by Mr. Dalrymple of a tribe distinct from the Dusuns,
known as the Tagaas, who inhabit some of the mountains of the west coast,
and who he seems to think are the descendants of some old and distinct
race.” (Pryer J.A.I. xvi. 236.) Mr. Dalrymple makes frequent mention of
the Idaan (Dusuns) but I have not been able to trace the above statement.

On the coast from Brunei Bay northwards to about Maludu Bay there is
a settled advanced agricultural population of mixed Chinese and native descent.
A portion of this people are known as Kiaus.

In the centre of the Company’s territory there are the Sipulotes; whether
they are Muruts or Dusuns does not appear.

The Saghais on the east coast are spoken of by Sir Edward Belcher as
Dusun (or Idaan).

V. — The Lanuns. ‘^The Lanuns were formerly numerous, having populous
settlements on the Tawaran and the Tampasuk, as well as on the Pandasan and
Layer Layer farther west. They originally came from the large island of
Magindanau, which is considered as the most southern island of the Philippine
group. They have formed settlements on various points as convenient
piratical stations, particularly on the east coast at Tungku and other places.

**As I have elsewhere observed, not only did they pirate by sea, but they
created unappeasable feud with the Ida’an, by stealing their children. No
race in the Archipelago equals the Lanun in courage ; the Ida’an therefore
considering it useless to make regular attacks, hung about the villages, and
by destroying small parties, forced the Lanuns to leave Tawaran, who then
joined their countrymen at Tampasuk. Sir Thomas Cochrane attacked both
Pandasan and Tampasuk, which induced the most piratical portion to retire
to the east coast. At present but few remain in Tampasuk ; they are not
considered to have more than .150 lighting men ; they are essentially
strangers, and unpopular. They seldom form regular governments, but
attach themselves to certain chiefs, who are partial to high-sounding titles,
particularly those of sultan and rajah. These chiefs are independent of each
other, and unite only for defence, or for an extensive expedition. They,
however, are gradually leaving these districts. Although Mahomedans, their
women are not shut up ; on the contrary, they freely mix with the men, and
even join in public deliberations, and are said to be tolerably good-looking.
The men I have seen are better featured than the M'alays or Bajus.” (St. John

i- 370.)

styled the Buludupi Rivers, and yet, in the Lukan the Tambanuas never, heard the word Buludupi
at all. There can be no doubt that we have in the territory many more Dusuns which are
Tanibanua than Bulupudi. The foreign term “Dusun” should be adhered to in distinction from
“ Dyak,” i.e., every aboriginal non«Dusun and non-Murut to call the Tambunan Dusuns “ Dyak
Besar,” may be complimentary to them, but it is quite gratuitous and confusing. Similar is the
case with the Sonzogon and Paitan Dusuns mentioned on the N.E. coast as Sun-Dyak ; and with the
Tampias-Dyak already alluded to the Nabai, Bokan Peluan, and Dalit-Dyaks, have one common
tongue, Dalit, which is almost the same as Murut, and yet these four tribes are by the Lower Padas
people referred to as Muruts Peluan. It may here be remarked that the term “ Ida’an,” for the true
aboriginal majority of Sabah, is used by Bajau and Illanuns only ; further, that no Muruts live
within the present boundaries of Sabah.”

Mr. Forrest speaks of ** the people called Oran Idaan or Idahan and sometimes Maroots ”
(p. 368). He wrote after Mr. Dalrymple so it is quite possible that some of the people spoken of as
Idaan by Mr. Dalrymple may possibly have been Muruts.

Kanowit (?) Women in Malay Dress. (Sir Hugh Low Coll.)

H. Ling Roth. — Natures of Sarawak and Brit. N\ Borneo.

The second distinct immigrant people are the

VI. Bajaus, or Sea Gypsies, who, Sir Hugh Low informs me, are said
come from the Straits of Malacca. Of these people Mr. Forrest writes

7 .

(P* 372) : ''The Badjoo people, called Oran Badjoo, are a kind of itinerant
fishermen, said to come originally from Johore, at the east entrance of the
straits of Malacca. They live chiefly in small covered boats, on the coasts of
Borneo and Celebes, and adjacent islands. Others dwell close to the sea, on

those islands, their houses being raised on poles, a little distance into the
sea, always at the mouths of rivers. They are Mahometans In their

original country, Johore, where it would seem an old nuithod to live in boats
it is said, that on a certain festival, they crowded in numliers, and made fast
their boats, astern of the vessel, in which was their prince ; it being their
custom at certain seasons to do so : but a storm arising from tile land they
were driven across the southern part of the China .Sea, to the coast of
Borneo; and of this they celebrate the anniversary by bathing in the sea on
an annual ckiy.

“Tatooed Kenowit, with Pendulous Ear-lobes.”
(By B. N. Vif=iors, Illustrated London Nercs, 10th Nov. 1819.)

The Bajiis are scattered alon/^ the coast, their principal settlements
>einj^ at Men^kabong and Tarnpasuk. At Mengkabong they appear nurner-
ous, and perhaps could muster i,ooo fighting men ; at Tarnpasuk, they
(-'stimate their own number at 600 ; at Pandasan, 400 ; at Abai, Sularnan,
^nd Ambong, there are a few. Their origin is involved in obscurity : they are
^idently strangers. They self-style themselves Orang Sama, or Sama men.
principally occupy themselves with fishing, manufacturing salt, and

• ' }

H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo, *

with petty trade. Some breed cows, horses, and goats, while a few plant
rice, and have small gardens.

They profess the Mahomedan religion, and keep the fast with some
strictness ; though, like the Malays, arc probably but little acquainted with
its tenets. The Bajus are not a handsome race — they have generally pinched-
up, small faces, low foreheads, but bright eyes. The men are short and
slight, but very active: the women have a similar appearance to the men,
and are slighter than the Malay. They wear their hair tied in a knot on the
fore part of the crown of the head, which is very unbecoming. The women
appeared to have greater liberty than among the Malays, and came and sat
near us and conversed. We saw many men that differed totally from the

“Tamah, native of Kknowit, in Kayan War Dress.’
(Drawn by B. N. Vigors, Illustrated London Nexos, ir^h Nov. 1849.)

above description ; but on inquiry, we found they were a mixed breed : one,
Baju, Lanun, Malay, and Chinese ; the next, Baju, Sulu* Lanun, and Malay.
In fact, many intermarry, which renders it difficult to give a particular type
for one race. The Bajus of Tamf^asuk nominally acknowledge a Datu as
their chief, who receives his authority from Brunei ; but they never pay taxes
to the supreme Government, and seldom send even a present. They are
individually very independent, and render no obedience to their chief, unless
it suits their own convenience. They are, therefore, disunited, and unable to
make head against the few Lariuns, with whom they have continual quarrels.
Every man goes armed, and seldom walks. If he cannot procure a pony, he
rides a cow or a buffalo, the latter generally carrying double. Their arms

A Saghai (S.E. Borneo.)

_ (From plate in Lieiit. Frank Marryat’s “ Borneo.”)

is similar to the one lying on the ground In the picture of Lunda Dyaks of Sarawak in Vol. I. of
y . unay s book, and the shape reminds of the old French shield, pavache^ held over the archer by another soldier.

32 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

th" ^ sfiear shield, and sword. Their houses are similar to those of
the Malays, being built on posts, sometimes in the water, sometimes on thj

dry land. In Mengl^abong, they are all on the water, and are very poor
specimens of leaf^huts. The Tampasuk not affording water accommodation,
the houses are built on shore. The only good one was the Datu’s, which

A Kayan and a Pakatan.
(Crossland Coll.)

H. Ling RoTH.—Natives of Sarawak and Brit. N. Borneo.

S^iSSiSSSS

™;nran,sK.t:s:L7i'q^^^^^^

jp X ; /-y ^

ii=!iSi?p:H;=s

ordinary Malays. ‘ ^ Not r f"' stronger and darker than

troubling theniselves a's to where 7"'-'

they pick up a precarious livelihood along the shorfline 1 fl’’

finding sea slugs and turtle eggs, spearlnrshtr ^ ^

illustration of their unthriftiness, I may mention that I T
who brought a find of rather hip-b^r v *) ^ ^ ^ ^"°wn one

shell, I ,£„k,, J tlnertd d t" ^.c “'.h’^hTh T'',"''

then threw two or three batrs of th<^ nV'r^ i ^ i ^

bother of taking it about with h.m T e, Tad a°”n T""

open air, untroubled by any care or both, V H ' '"

xvi. 230.) ^ thought for the morrow.” (J.A.I.

lower“i;pe"‘|Mrysia‘ p. otfa’nd Z',‘

creeks and rivers of the island of Borneo'^M 2*14 "it °[

Biltong (Sumatra) and some parts of Borneo ’ar^ knn
Sikas, are a wandering race of Malavs whr ' tn ■ i name of

cradle to the grave. In some v^cTfh^^
have built houses, and cultivated the ground ^"^but thi?^^^
the majority act as cattle stealers, petty pilfereJs ^^03
not averse from more serious crimes if th^ ^ ^^^finappers, and are

given a good deal of troLbU to X iorth BorZ ro™'' °®“r-

some of whose officers they have murdered, while S rcrews r™”'”''
than once been cut off by them.” {Md. 240).'’' " ^

•re IP «l - “ Th. ,„,„u ..HablU,...

are called Byajos. an idle sort of people Snl inS T"’ barbarons. They

and the spoil of their neighbours ; thek religio/is Pacini “''■”8 generally upon rapine

spoken by the Banjareens. They go naked and onlv ^ha language different from that

private parts; they stain their bc^iL wi* blue and have “ ®"’“" P'®''® of cloth that covers their

«fl wue, and have a very odd custom of making holes in the

Geographical Distribution,

The Bajaus are the people who murdered Burns, th
Crespigny. Berl. Zeit. N. F.v. 334.)

The Balignini pirates met with on the coast are

from a small island on the north
of Sulu. They were thoroughly
thrashed by the Spaniards in 1848.
In 1879 they murdered or kid-
napped 65 people in North Borneo,
and have since then committed
other minor acts of piracy, but it
is believed these outrages are now,
practically speaking, things of the
past.” (Guillemard: Malaysia 241.)

‘'On the N.E. part of Borneo is
a savage piratical people, called
Oran Tedong, or Tiroon, who live
far up certain rivers. The Sooloos
have lately subdued them, by
getting the Rajah (or chief) into
their power. These Oran Tedong
lit out vessels large and small,
and cruise among the Philippine
islands, as has been formerly said.
They also cruise from their own
country, west to Pirate’s Point, and
down the coast of Borneo, as far
as the island Labuan. After an
excursion I once made from
Halainbangan to Patatan, a little
l)eyond the island Pulo Gaya ; on
iny return, I put into a small bay,
east of Pirate’s Point almost oppo-
site Balambangan. There
appeared nine Tedong pirates, in
vessels of small size, about that of
London wherries below bridge.
Several Badjoo boats being in the
bay at the same time, the people
laid the boats close to the shore,
landed, and clapt on their (Ranty)
iron-ring jackets for defence. The
pirates kept in a regular line, put
about, and stretched off altogether,

traveller. (De
really Bajaus and come

A Dusun.

(Brit. North Borneo Co. Coll.)

soft parts of their ears when young, into which they thrust large plugs and by continual pulling
own these plugs, the holes grow in time so large, that when they come to man’s estate their ears
a-ug down to their very shoulders. The biggest end of the plug is as broad as a crown piece, and is
^ipt with a thin plate of wrought gold. The men of quality do generally pull out their fore teeth and
put gold ones in their room. They sometimes wear, bv way of ornament, rows of tygers teeth
strung and hung round their necks and bodies.”

Mu RUTS.

(Brit. North Borneo Co. Coll.)

xxvvi. LU la

Had I been alone in
bay I might have k
into their hands.

“ 1 he Oran Tedong
very hard on tli
cruises, their provisi
sometimes being raw s
dour. 1 hey have o
no attop or covering; i
sometimes as the vSool
have told me, they
especially if it rains, st
n a k e d . 1 1 1 e M o o r s

Magindano, and t
I Han as, also Moo
despise these peop
When they meet, hr
ever, in roads a
harbours among t
Philippines, where 1
common prey is, they
not molest one anotli
I have been told that t
Oran Tedong will, in C(
tain cases, eat hum

^^sh Th(

boats are sometime
small, and made of th
planks, sewed togethc
I have heard of son
such, once shut up in
bay by a Spanish cruise]
they took the boats i
pieces and carried thei
away over land. . .

The Oran Tedong rnal'
a great deal of granulate

the Sooloos very cheap ;
been said, sell this again

pernaps at on(
to the China J

unks.’

(Forrest p. 374.)

Geographical Distribution,

C. LIST OF TRIBES IN BORNEO.
Prepared for this work by Mr. Chas. Hose.

Cma Bawang, Rejang R., Baram
(Jma Kulit, Balungan R. [ R.
Uma Naving, Rejang R.

Uma Belubu, Baram R., Balun-
gan R.

Uma Poh, Baram R. [R.

Uma Lisam, Balungan R., Bahau
Uma Lim, Balungan R., Bahau R.
Uma Baka, Balungan R , Kapuas
Uma Pliau, Baram R. [ R.

Uma Lf.kkan, Balungan R.

Long Wai, Mahakam R.

('ma Gi. Balungan R.

Uma Ging, Kapuas R.

5. Bahau, Muriks.

Bahau, Baram R., Balungan R.,
Apoh R.

Muriks, Baram R.

6. Pehrngs or Pengs.

Pehengs, Kapuas K.

Pengs, Koti R., Mahakam R.

7. •Pl.’NANS AND UkITS, BaKAI ANS
AND SiHANS.

9. Tan JONGS and Kano wits.

Rejang Tanjongs, Rejang R.
Kai’Uas Tanjongs, Kapuas R.
Lug ATS, Rejang R., Kapuas R.

Kauiiwits,

Rejang Kanowits, Kanowit R.

10. Orang Ik KTi.s and P>i:kiav:s.

Orang I^UKITS, IBaram R , Koti
R., lialungan R., Balait R.
13ekiaus, Tutong R.

2. Kenniahs.

Lhppu Yengan, Baram R., Re-
jang R.

1 EPiTi An, Baram R.

I.KPi’u Taus, Rejang R., Balun-
gan R,

Li i'i u Aeong, Balungan R ,
lUaram R.

Lki'Pu Lutong, Balungan R.,
Baram R.

I.Kppu Teppu, Balungan R. [R.

UiG'pu Anans, Rejang R,, Baram

Leppu Lenau, Rejang R., Balun-
gan R.

Leppu Laang, Baram R., Ba-
lungan R.

Leppu Pohun, Baram R., Balun-
gan R.

3. Madangs and Seuops.

Leppu Agas, Baram R., Rejang j
Leppu Payah, Balungan R. [R. }
Lei'J’u Maut, Inland Tribe *
Danum Madangs) _

iTiRAN Madangs j
Madangs LJsun Apo, head of
Tinjar R.

• Sebops .

Imrong, Rejang R., Baram R.
Long Pokun, Rejang R.

Pjnjar Sebops, Tinjar R
Long Wats, Baram R.

o * Mauts live between

uie head waters of the Bararn, Rejang,
and Balungan Rivers.

4 Uma Pawas, Uma Klap, and
Uma Timi.

Uma Pawas, Baram R,, Rejang
R., Balungan

U ma 1 jmi, Rejang R. [ R,

P u N a N Bah, Rej ang R . , T atau R . !
Coast Punans or Penans, Niah ;
I<.,Bihtulu R., Suai R., Bakong
R. i

PUNAN Bok, Bok IL i

PUNAN Aput, Aput R.

PuNAN Akah, Akah R.

PuNAN Batu, Bukit Batii *
PuNAN Pakah, IMrah R.

Punan Dapoi, Dapoi R.

PuNAN l.isuM, Rejang K.

Punan Koti, Koti R. I

Punan Kapuas, Kapuas R. |

Uliits. 1

Baloi Ukits, Rejang R. |

Koti Ukits, Koti R.

Kapuas Ukits, Kapuas R.

Biikatans. !

Baloi Bakatans, Rejang R.
Bintulu Bakatans, Tatau R.

Silians.

Sihans, Rejang R., Koti R. |

* Bukit I’.atu is a niouiUaiu at iluj ;
head of the Kejang Kivci .

8. M.ad>vnaus.

Muka Malanaus, Muka R.,
Oya R.

Bintulu Malanaus or Sega ans,
Niah R., Bintulu R.

Miris, Bakam R., Miri K.
Dallis, Sibuti R., Bakong R.
Narom, Baram R.

Matu Malanaus, Matu R.
Rejang Malanaus, Rejang R.
Igan Milanaus, Igan R.
SiGALANGs, Rejang R.

Siduans, Rejang R.

I Tutongs, Tutong R.

Balaits, Balait R.

1. Long Kii’i ts, Long Akahs, Long
Patas, Batu Hlah.s, Bakawans,
Things.

Long Kiputs, Baram R.

LoN(i Akahs, Baram K.

L<)N(; I’atas, Tutau R , Baram
Batu Blahs, Tutau K. [ R,
I3arawans, Tinjar R
Things, d'utau R., Lirnbang R.

KaI.VMANS, SlKKPANGS, LaNANS,
i J a H M A L 1 . T A V. AI. L A L S .

: Kajamans, Rejang R.
vSiKE PANGS, Rejang R.
Lanans, Rejang R.
Bah MALI, Baram R,
Taballaus, Baram R.

Ij. MuKUI'S AND KAI.AlilTS.

MuKUTs.'rrusan IL, Lirnbang R.,
Ban jar R.

Mukut Main,* Inland Tribe,
Trusan R.

Mukut 1L\h, Trusan R , Lim-
bang R

Kalabiis

Kaladits, Baram R., Lirnbang
R.

Leppu PoTONGS,t Inland Tribe,
Baram R.

Libbun Kaladits, Baram R.

'The Muriit Main people live at the
iiead of ihc Trusan River and the far
interior.

f Leppu Potong.s live between the
head waters of the Baram and Lirnbang
Rivers.

i|. Bisavas.

Bisayas, Lirnbang R.

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

List of Tribes in Borneo.-

“Continued.

15- Dusuns and Bajaus.

Dusuns. Northern Borneo
Bajaus, Northern Borneo

i6. Land Dyaks.

Grogo, Upper Sarawak R.
SiNGGi, Singgi Mountain. Upper
■ Sarawak R.

Jagoi, Upper Sarawak R.

Quop. Quop R.

Sentah, Sentah R.

Merdang, Limo R.

SiLAKAu, Lundu R.

SiBAYOR, Upper Sarawak R.
SUKONG, Upper Sarawak R.

Maloh Dy

Maloiis. Kapuas R,

Taman Malohs, Kapua.s R.
Bunyau Malohs. Kapuas R.
Palin Malohs. Kapuas R. I
^^^^allam Malohs, Kapuas ji

17. Maloh Continued.

Kalis I ^^^ndai Malohs,

Lau ) Kapuas R.

Katungo Malohs, Kapuas R

SiBILITS ^

Suaits
Ensilats
Bunut
Enbau
SOYUT
Liboyan
Empanang
Kanapai

M A L OH s , Kapu as R .

18. Dyaks.

18, Dyaks. — Continued.

Bugau Dyaks
Kantu Dyaks
JiNGKANG Dyaks
Malang Dyaks
SiKALAu Dyaks
Marah Dyaks
Enliai Dyaks i _

Malaban Dyaks f R

Rambai Dyaks
SuAiT Dyaks
JiLiMU Dyaks
Adit Dyaks ,

Sikapat Dyaks |

Kadempai Dyaks J

19. Kadavans.

Balau Dyaks
Undup Dyaks
Skerang Dyaks
Batang Lupar

Batang Lupar
R

KADAYANs(Mahomedans) Brune
LimbangR., TutongR.. Sibu

Sarebas R , Rejang il (not Mahomedans)

' Balait R., Tutong R.

Sarebas
R

Kalaka Dyaks, Kalaka R.,
Rejang R.

Lamanak, Batang Lupar R
Rejang R

Katibas Dyaks, Rejang R.

20. Malays, Brunei Malays.
Spread about all over the countrj

M u A Kayan Chief on the Upper Rejang.

e obsePvea Her he couM draw loo.

(Lady Brooke Coll.)

CHAPTER II.

THE MISUSE OF THE WORD “DYAK.”

Name applicable to one class only — ’Meaning — Ka-daya-n~ Daya — Dutch misnomer— Orang daya—
Restricting its use — Movements of Sea Dyaks—We ihan — A nickname — New names — Meyer's
investigations — Veth’s opinion — The ‘waddling’ theory— Other similar words — Daya a tribal
name— Dajaksch — First use of word Dyak —Not a collective name— The spread of the word -
Various spellings — Similar worcfe again — Further evidence wanted -Dyak in Chalmers’ Vocabu-
lary-Probable explanation— Sea Dyak for ‘ man ’ Land l.)yaks and Sea Dyaks not the same
people — Dyak Darat and Dyak I^aut — Sir James ITrooke’s error -Name to he restricted No
equivalent for Sea Dyaks.

The term Dyak appears to have been given a more widespread significance
than it is entitled to, and people are thereby misled. The first English Rajah,
Sir James Brooke, says of the word, in his diar) : “ Though all the wild
people of Borneo are by Europeans called Dyaks, the name properly is only
applicable to one particular class inhabiting parts of the north western coast
and the mountains of the interior.” (Mundy i. 234.) Sir Cdias. Brooke,
the present Rajah, states: ''The generic term Dyak (or properly called
Dya by themselves) in many dialects simply means inland, although among
many of the branch tribes the term is not known as being referable to them-
selves, further than in its signification as a word in their language. Some of
the interior populations, even as far off as Brunei, are called Ka-daya-n, Then
again, the M attic or Malanan name for inland is Kadaya, although the generic
term applied to themselves is Malanan, the origin of wliich is unknown.
Again, the name of the numerous tribes situated far in tin* interior of Rejang,
although a distant branch of the Malanan tribe, are called Kayan, and our own
more immediate people Daya, or as more generally known, Dyak. The land
Dyaks’ word for inland is Kadayo.'' (i. 46.)

When Mr. Bock’s book appeared, Mr. C. A. Bampfylde, writing from
Fort Kapit, Rejang River, February, 1882, to the " Field ” newspaper, says :

” The Dutch error of applying the name Dyak to all the inland tribes is
here repeated, the author styling as Dyaks all those tribes he met ; whereas,
properly speaking, they are amalgamated with the Kayans, Kiniahs, Punans,
and other branch tribes who inhabit the heads of the Barrarn, Rejang, Balleh,
Kapuas, Banjer, Koti or Mahkam, and Bulongan rivers. The Piengs pre-
dominate in the upper waters of the Mahkam. The above-mentioned tribes
are not known as Dyaks, nor do they style themselves as such ; they are
known by their own names, such as Kayan, Pieng, Kiniah, Punan, Cajaman,
Skapan, Tugat, Ukit, Bakatan, and other Dyaks, though sometimes calling
themselves Aurang-Daya (aurang, or ' orang ’ as written in English, man,
men), in their own language style themselves as 'aurang iban ’ (a name given

H. Ling Roth.

-Natives of Sarawak and Brit. N. Borneo.

names K.-da^an (a ,X “h" ? ' T”’ the

The Malays a^e fcL t .he Se r h°'

Melanau and Kayan tribe, by the namVof . Klie^a' TH 1 *:“••■ '»

Siss-ssiEsaSp

are two d.stinct tribes of Dyaks, the Land- and Sea-DyakJ^^^

shot. Id make 7 tnore'spari'n'e of rim “j^m^ D ' k“''T‘

Malay Archioel-iPo ? it i j , ^ '^hen treating of the

as the\lttrir erppellatL:: th'.’ r’’ T"1 '’*■» ”* "

there should always be prefived son ..| *t‘he so uses it,

in eaeh partieular’ cat." r , at. fu.rther limiting its application'

Dutch and English travellers iT ^ f^^Hovved both b^.

in a scientific terminology thaii hastlfnrt a’anding-gronnd

■ Whenttrotett'Irsfon.t'^Zt -ny »» of interest,

dominant in "he great Keiat K.Vr I t o “^n“’ ’’''“P"'’' “ "’on-

to the Batang ,tr sZat md”; , t ^

population of the l tt,n . t ’ ' f^ow the Sea-Dyak

occupying the Oyah, Mukal,; and t‘erf'toZ"“

original Sea-Dvak rivers the nerml^. ol divers further up coast. On the

;vhen they mention their owt, r.aco ■ b” tnthe P “'Z?'"" "

Iban” will invariably be heard—the expression “we

habitually designate Sea Dv-iks •, “ i being that the Kayans

Dyaks htL appW tht tmn^^^ buT l a c" "'hence the

though Cannot o cTforTa:' ‘ '"f«™oS

KayanisaternVeZmewi, n “L th-t - Ivan" ,„

he, it is remarkable ,h“at s' I ree“r“ P “PP^'""'’ ''“"'''’Ot ‘h.s may

thorougblydo,ni„an?i„ Kei 1 ' ml a “ " "" •‘ioO'Cyahe, "ho are si

their original seat in the rivf.r O fl ' ^ riaily communication with

thirty yirs iZ 1 e^^ b .'■„ ‘t”' f

district mto which they ttnntigra.e.- “"Zar! NoShTo?!;;”!

.iven thlm b - mr ^cmL' s'vS;' ”“-0
on, help ,0 4p,ain ^IJetr preLr",rr:^t“' n'f '

into that matter let us see what Dr. A, B. Meyer sav^ fo'r D^“m

carefully examined nil u *11^ Meyer has very

Writing in German hi of ^ “‘^in of the word Dyak ■

of other and lessor pccuhanthiri h" ri ’ """ “ y ; on account

spelling in giving the follo;ing summar; I^'fiZsSlns",- ""

‘ " Ueber die Namen Papua, Dajak mid Alfuren."

The Misuse of the Word Dyak'*

Prof. Veth appears to have been the first to discuss the word.^ Colonel
perelaer would derive it from the word dadajak waddling and therd’ore
looked upon it as a nickname.*" As Hardeland in his Dajacksch-Deutches
Dictionary^ mentions this word Prof. Veth considered Perelaer’s supposition
correct but thought it strange that the Europeans should have adopted a
nickname out of the native language. But Missionary Becker,'' of Pulopetak,
had already in 1849 made the same guess as to the origin of the word Dyak,
and Perelaer may have copied him, as originally Perelaer did not give this
explanation.® Dr. Meyer sought in vain for the word in neighbouring
vocabularies. He finds in Lampit the word daja = deceit, and in Hardeland’s
Dictionary parcii-dajak — a sort of rice ; also Dajarn — female name ; Dajan
lying together ; he also refers to two districts in South Borneo known as
Little Dajak and Great Bajak."^ He says Prof. Veth also refers to Crawford’s
mentioning of an unknown tribe on the north-west coast called Dyak : ‘ The
word is most probably derived from the name of a particular tribe, and in a
list of the wild tribes of the north-western coast of Borneo furnished to me by
Malay merchants of the country one tribe of this name was included.’*'^ Dr.
Meyer refers to the curious statement of Dr. Peter Braidwood, who, in referring
to a poison from Borneo says, ‘‘ Dajaksch is the name of a well-known native
tribe in Borneo!”'' and he mentions Bock’s assertion that Dajaksch is the
name of a tribe. According to one interpretation, says Dr. Meyer, the word
Daya or Dayack means inland. Then Dr. Meyer continues : “ In order to
understand more clearly the derivation of the word it would be well to see
how early and by whom the word Dajak was first used in literature.
Valentijn,"® 1726, does not appear to have known the expression, as he
speaks of Borneers ; Buffon,” 1749, just as little, as he speaks of the
inhabitants of Borneo, while he knows the name Papua very well ; l^orrest,
1779, likewise not; Forster"^ still called the natives of Borneo Beyajos and
not Dajaks. On the other hand Radermacher, in the year 1780, uses the
designation Dajak and Dajakker in such a way as to infer that it was
commonly known in Batavia and the Netherlands-India in general. Locally,
therefore, in those districts the term Dajaks for the natives of Borneo may
have been in use earlier than in European literature, but its origin is
certainly by no means so old as that of the name Papua. We may
• ^undoubtedly conclude that these people did not originally speak of themselves

- Tijdschr. v. h. Aardrijkskundig Genootschap te Amsterdam 1881, \ 182. (A. 13 M )

• ^ Borneo van Zuid naar Noord 1881, i. 149. (A. B. M.)

* Dayaksch-Deutch Worterbuch, Amsterdam 1859. (A. B. M )

Indisch Archief i. Jaarg. Deel i, 1849, 423. (A. B. M.)

® Ethnographische Beschrijving der Dajaks, 1871, 2. (A. B. M.)

^ Eenige Reizen in de binnenlanden van Borneo. Togt van Banjer naar Becompaij en de Kleine
Daijak : Tijdschr. Ned. Ind. 1824, i. Jaarg, ii. 90. (A. B. M.)

® Crawfurd Descrip. Diet. Ind. Isl. 1856, p. 127. (A. B. M.)

® The physiological actions of Dajaksch, an arrow poison used in Borneo. Edin. Med, Jour.
1864, p. 12. (A.B. M.)

Vol. iii. 2, p. 251. (A.B.M.)

Hist. Nat. iii. p. 399. (A. B. M.)

Bern, auf s. Reise 1783, p. 313. (A. B. M.)

Verb. Bat. Gen. vol; ii. (3 druk 1826) p. 44. (A. B. M.)

H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

notion on^hls pSnt\nd after mistaken

back to the worTmiak and con ^ -n,e.s

that of a single tribe much t^^ amc .. may have spread from

given Its name to thVwhol tland and%b ?r*

centuries have played a7.mDortan/ . « '"^"y

use. He points out that th7 ^ !i ^ave extended its

Daya, Diak, Dayer, Dylk Dairs°'^Da^^^^^n" -T“^^'"

.er.i„aU is ,uf.e wi.L.,; SnTfica^"^ "’f

(.ike„i,Vi::i;:

;teratr„ii7s-£:£^“^^

variety of Philippine dialects arfd significations taken from a

.heosy" as quite u^enabk ' He co„cl„d“'‘'" tS ''

remains less clear tfnn r d " oiigin of this word therefore

side a^d locaf2*s e „,h:r:r '" r'’ ™ ‘•-

the word Daiak.” Dr Merer rordlT^ certainly yet explain more fully

cijciK. ur. Meyer could have gone a step further

” dayah

man
merchant
prisoner
visitor .
liar . .

- duyah hcrdagang [Malay herdagang = to trade]

- clayali takap

dciyah nujni
- - ■ dayah kadong
doctor (conjuror) . dayah bcruri

seemt'me' [7"]''']

call these people Dyaks because ^the l«^arned to

dayah, but not because the people had that cob” 7 them is

for as Sir James Brooke sa,s'’.[';'7e“ ““'‘[Lri'if '

husband, and ma°e.''re?nVrcewdiiiB“L' '^r'l

that they too are called Dvak« ? Brooke Low, lakt, how is it then

Land anV Sea Dyat was the first F r

least, I am unaS to find an 7 Brooke. At

and I appear to be confirmed tn XlZZlX'Zt"" t divided them,
writes.. ..The Dyaks appear to be’^d, aided b/ mly '[u"“ot

>»FokT (A.B.M.)

Perham’s paper on Sigu?ge%!°G! “>« ^ see Yen. Archd.

already terrS"fo‘° *“ ^ Ven Archd. Perbam’s paper

The Misuse of the Word Dyak,'*

two classes, which have been called by Mr. Brooke Land and Sea Dyaks”
(p. 165). Sir James Brooke’s words are: ‘‘The Dyaks are divided into Dyak
Darrat land in Malay] and Dyak Laut laut in Malays

or land and sea dyaks. The Dyak Lauts, as their name implies, frequent
the sea; and it is needless to say much of them, as their difference from the
Dyak Darrat is a difference of circumstance only.” (Keppel ii. 174). But
since then further intercourse with both peoples has shown a very wide
difference in almost every particular. Regarding the use of the word^ darat,
Dalrymple (p. 40) used it : The inland people of Passir (E. Coast) are called
Darat,"'

Sir James Brooke appeared as the champion of the oppressed people
now known as the Land Dyaks. It was through them he got to know of the
Sea Dyaks, and no doubt the Land Dyaks spoke of those “ men” as dayah,
and hence he could only come to the conclusion they were the same people. As
for the Sea Dyaks adopting the name of the Dyaks at all that would only be
on a par with their adopting the name Iban on the Rejang river as mentioned
by Mr. Everett.

Whether the explanation I have just suggested as to the origin of the use
of the word Dyak be the correct one or not, there remains the fact that the
word should not be extended to any other pe()])les tijan those known as the
Land and Sea Dyaks. It is even doubtful whether we should speak of Sea
Dyaks, but then in their case we have the excuse that there is no other
collective name for them.

Design by a Kayan Chief.
See p. 38.

(Lady Brooke Coll.)

CHAPTER III.

PHYSIQUE.

Great differences se. Land Dvavc • „

• Early marriages-Hard work-Early decrj^^Finr'^

infenor to men-Carrying heavy hii^H.»n *• men— Facial features— Colour— Women
\Vicked glances-Beautiful hL-cid points f accidents- Well made women-

and great drinkers -Healthiness -Barrenness M- Pliysique

work tells— Water carriage. Serin ■ Stronir nh ^ " ^'®®''y~l^‘®aase— Barrenness— Hard
builders-Good looks. Brang : Inferior phvLL-ri“‘'~^?n'‘’’ women-Boat

Bnkar: Sturdy people— Good forms— Prettiness ’"‘‘=''-a’arnage -Laborious existence.

Women overworked. Quop : Pleasing features P^^P'^-I^eards-Good features-

bair-Flat nose-Thick lips-R^tt Te^p Colour and features-Curly

Sennahs : Well-built — Healthiness ^ ioads Hard life —Women’s work

Cheerful faces— Fulness of life-Not i fine raM-Sb^^ looking women-

colour. Lnndu : Well made -Good looking-Naturafgf^e We'll ‘^‘=7'°P'"«"‘-Cight

-Absence of facial hair-A chief-A fine specim^ r T ^®a‘“res

appearance -Good carriage — Men P ™*”.~‘-'!-'"«rel ugliness. Sea Dyaks : General

Endurance-Fleshiness-Nftura^Le-CoS fevo-ed-Activity-

•-Facial features-Hair-Teeth-Busts-^Earlv decar'”v handsomer than men

-Mouth-Brightness- Hair-Tossinrthefr trest%^^^^^

gait-Strong workers -Variations in skin colour \,f^ i "'"'‘'‘-Swelled ankles— Stiff

mother-Poorfigures- Stoutstronrmrn -Better ^

—Activity in water -Graceful attitudes-Sculptors' mnH ' ‘ Women's heavy work

Expedition work-Personal odour Sanhl ■ plrfen ' "® "P‘'"™®'"'-Paddle-.stroke-
Hard worker-Fever. Sibuyms ■ Well made PreH '’y"’n'etry-Sharp eye-A head taker-
men-Fine children. bIus': wlr ilrd lTd' p

Skarans: Good physique-Chest measurement— Skin-\l ' •"'^“™'i?®‘~''‘'''''“y~'^PPoarance.
-Strength-Handsome women-Clean built men-Activi r'ca^'

exercise-Making of good soldiers-Sarebas ir^ij srarsn~ wounded-Boyhood

women. Gooddooking devils- Plain woLmiTv^i T' ''‘'‘‘""'f"'

men. Milanau.s; General appearance— ^Wnmf»n i • i - J object — Women darker than

Striker-Sallow women-Cleanly men-Bl-formed-LikroTh A prodigious

^Large feet. Kayans: Stature— Fleshiness— Fest ■ g^od-'ooking girls

—Tolerable-looking women -Countenances "’"‘•e's— Endurance- Chiefs
Like wild Irishmen ! -Not preposse.ssinv vlr.™ attendants-Not bad looking—

fiaAa/rtiis.- Striking eyes- Handsome fellows.*^"/’, ' /'■.'^"'‘"''‘'ahle antagonist. Ukits :
looking — Endurance. Dusuns Well imA xi airest natives —Women not bad

. out-No Chinese afrinity-Z\ub7ra“^^^ women-Pre.ty-Early worn

Muruts-Fair skins -Mongolian tvne Ra --Well-proportioned limbs— Superior to

loveliest girl in Borneo - A physiognomical iinnleasf Sarawak Dyaks -The

—Trace of Chinese blood— Childlike curiosity— People. Kiaus : Dirtiness
Muruts: Splendid men— Women muscular Itpm M«*angaps— Robustness.

Active life-Old look of children-Ill-favoured “ i“?® ^a'^ys-Statuesque-

Bajaus : Not handsome-Pinched features-Large fami^T^ ‘ ^

generationsiAgef hoi^computer'^lT^rTRH'^S^^^^^^ years -Longevity -Four

-Sea Dyaks-Dusuns. Colour: Lnd DyaL -S«^ n

Dusuns. Noses ; Land Dyaks-Sea Dv^s-Lv,?- ^^u®~'^''a«aus-Kayans-Muruts-
Malay and Indonesian affinities. ^ ^ Hair ; Land Dyaks — Sea Dyaks.

Physique.

From what has already been said, it will have l^een seen that in
appearance, physique, language, and character the various peoples differ very
considerably, but inter se the difference is most marked amongst the Land
Dyaks.

Land Dyaks.

Speaking generally Mr. Wallace says: “Their forms are well pro-
portioned, their feet and hands small, and they rarely or never attain the
bulk of body so often seen in Malays and Chinese.” (i. p. 138.)

On the Samaharan river Sir Spencer St. John says: “ I have never seen
any l.and Dayaks with an air of greater comfort ; they appear to be well
fed, and, consequently, are more free from skin diseases than their neigh-
bours,” (i. 224.)

“In personal appearance, the Dyaks of the Hills very much resemble
those of the other tribes already described ; but they have a more grave and
(juiet expression of countenance, which gives to their features a melancholy
and thoughtful air. It is very probable, that their many miseries may have
much increased this appearance, though it is natural to them, being
ol)servable, in a less degree, in all the tribes of both divisions. Their
countenance is an index to the character of their mind, for they are of
peculiarly quiet and mild disposition, not easily roused to anger, or the
exhibition of any other passion or emotion, and rarely excited to noisy mirth,
unless during their periodical festivals.” (Low p. 239.)

Speaking of the Land Dyaks generally Mr. (L*ant sax s : “ The women
marry xa)ung, from thirteen to eighteen years of age, and Irom their hard work
soon get old, and good looks, when there are any, last but a short time, riic
men seem to wear better, and many of them are linel)’-made fellows,
and frequently not ill-looking, (p. 56.) . . . d he Land Dyaks of

Sarrrwakf Sadong, Sambas, Kapiias, tkc., as compared with Luro{)eans, or even
natives of India, are short but well-proportioned, and very active. They
have high cheek-bones and flattish nostrils, yet their features are not
exaggerated, like those of the Negroes. The skin is of a reddish-brown tint,
i-c., when a mein is near you, you would say he was of a brown colour, but
when seen at a distance, with a back-ground of jungle, you would perceive a
slightly reddish tint in his skin. The hair is generally worn long like a
woman’s, and but rarely shaved clean off, as is that of the Malays, {ibid
96.) , , , The women are generally in looks inferior to the men j

. a result, I should say, of their having as much hard work as the stronger sex,
which further results in premature old age. Women, particularly mariied
ones, after for years carrying tremendous weights of wood, watei, and grain,
probably quite as heavy as those which their more robust husbands carry,
can hardly be expected to have an erect carriage, and when they walk it is
with inturned toes and a slight stoop. I may remark, however, that the
women of the Sea Dyaks are better-looking than those of the Land Dyaks ,
they have neater figures, and indeed many of them are pretty. Ihe men, on
the other hand, though they work hard enough, still can boast the strength of
their sex, and are first-rate walkers, with a step as sure as that of a Highland
pony, and as light as that of a bird. Notwithstanding the wretched state of

H. Ling Roth.-

-Natives of Sarawak and N. Borneo.

hap e i o' “cden.s

who had filler from Treck andr T ^ '’'o""* »' > ™ma„

h.s.ance, the broken a™ !, « t :L. T' ■

well and active as ever.” {Md ^ ^ themselves, and the woman is

mnch'-iSe.r^Sy::;;:^ wo„,en:

. appearance, and affable and frien^llv’ in tl • ^ interesting m their

and piercing, and I nvn av t^r *"■ ^heir eyes were dark

glances : their noses were bnt slmhtr
. but when I beheld tlie magnificent 'tL> h whicirr ’ ’1 "1^“'’

I thought this ratlier an mivant ge H.d ^ f ""f

and would have been en\ ied !.,■ nt' hair was superlatively beautiful,

of the fines, ,ex,Tro/a,,d 1., ' oo/T''’ " '™* J'‘ ‘''“'k. »"<1

reaching to the ground. A mom r ^he back, nearly

most beautiful points ; rind at all Events ^ heauty, has manv

ptetty. They have ooodZ^^ Th u " and, I mav sa^■,

I may sav splendid --and thei^^h? ^ ^

use of their eyes.” ’ (p. ‘ manners, and know how to make

five feeVfil'e ‘inches’ -J^id a ffaf “ Segama, the Bukar, measured

the Brang, m^isimed five ffet f ""• !■’ hut intelligent. Sino,

and had a very sensible countenance ’’^7k *’ ^^ghtly made,

s. ixS’ ;r^ T

of the A up DyakT^v'JrTphy^ZVl^^^^^^

dandies in dress. (Ch. iii n aa i r mo r u them great

hy me from Tringus to Sumban u Z ^hat the Dyak tribes visited

tribes on the wf t^rn a d . 7' ‘he other

Samarahan rivers in earner., la" . Sarawak and the

and at their feasts were hard ^ mountainous country,

Sign men seemed strong arid "healthVand P’ 45-) Although the

korap\ I heard the same comolaint /rk k ^ no disease except

■ I met with were plump and eve bri^rrenness of the women ; those

pretty. (Ch. vii. p. 74.) ^ v\ltogether W ‘he word

appearance, while the inhabiHi t ^ ^ miserable, poverty-smitten '

yet encountered, the men afa rT b"" ^ had

ugly and many barren and" the l)v mass of korap, the women

die at their birth. W of thJ / T "^-‘h^t many of the children
hard work, poor feechnT anJ ^^hs, but

their tale, and rapidly convert them"’^n[oT soon told

and this at an age when thev are^'h'. dirty, diseased old hags,

Simpoke Dyaks have „o wato T„ ,17 ’' "’T '""" '".e

drop of this necessary of u r the village; every

Sirls almost Torr ?oofof 8™“ ~

girls, some but nine or ten vears rl s ^ ‘h®

nine or ten ye^s df-iage, carrying water up the mount in

‘ rWs disease is described in the chapter on Pathology.

H. Ling Roth. — Natives of Sarawak and Brit. Borneo,

felt it imperative to show off his position before me to the assembled
Dyaks. Murung never quarrelled with any one during his stay with me
even when under the influence of something stronger than water, seemed
welcome at every village, where all appeared to know him, was devoted
in his attentions to the fair sex, and if cajoling and coaxing on the one
hand and bullying on the other did not succeed in obtaining what was
wanted, there was his paper and pencil ever ready to intimidate the unfortunate
culprit. ihis chief was of great use to me during my trip, and with all his
faults I like the man ; he is intelligent, trusty, active and willing, and makes a
good guide to any one wishing to make a tour among the Land Dyaks
of Upper Sarawak.” (ibid, ch. iv. j). 38.)

At a Sennah villag^e Mr. Denison had, like Mr. W^allace, some practieal
experience of the people’s curiosity and politeness —

The people here were so civil and obliging that I could not refuse them
when they asked me to strip to the waist, and roll up my trousers to th(*
knees, to show J was a veritable white man. This little amusement I
afforded them after eating my frugal dinner on the verandah in front of the
house, with the whole village community collected around me, gazing witli
extraordinary curiosity and most serious attention at the way in which an
orang puli swallowed his food, and all this without the slightest rudeness,
noise, or impoliteness.” (ibid p. 68, App. B. to ch. vi.)

“ In common with most other orientals, they are very apathetic, but
decidedly the worst feature of their character is their sluggish contentment
with their present low condition, and the absence of any desire among them
even for the elevation and improvement of their children. In this land of
falsehood and roguery, however, their unswerving honesty is a qualitv which
always commends them to one’s regard and hides a multitude Jf other
deficiencies. (Chalmers, O.P. p. 8.) Elsewhere this able missionary states:

n the whole, few (if any) gross vices are practised among them, and, if
committed, they are single acts perpetrated by individuals, and reprobated
by the mass of the people. It must be confessed that their morals, botli
before and after marriage, are somewhat loose, though seldom depraved.

hey are cheerful, patient, gentle, and often remarkably forbearing of injury,
and above all, exceedingly kind (as a rule) to their aged and infirm relatives,
and especially loving to their children, though without the pale of the
amily theie is little charity shown. Many among them, both of men
and women, are pleasant, intelligent companions ; the great body of the
e ers, however, are far from being so, while a few among them, both old and
young, seem little removed in intelligence, desires, or enjoyments, above the
levd beasts that dwell in the jungles around. It need scarcely be

added that all are most strenuously attached to their ancestral superstitions,--'
noi can it be wondered at, for with them are connected most of the days
of rejoicing and leisure which the course of Dyak life affords ; reasoning
against them has little or no power over their minds; for, in the few cases
w ere the intellect is touched by it, the affections come into the question,
and turn the scale; yet I am thankful to say that there is no lack of
in ividuals among them who are aiming and striving after higher truths and

Character Notes and Sketches.

nobler rules of life than their fathers knew ; enlii^9iteninent is what they
want.” (Mr. Grant’s Tour, p. 129.)

Sir Spencer St. John describes the Seiiahs as “altogether an interesting
tribe ; in manner the men are more polite ; the women are fuller of life.'
(i. 141.) In describing the trial of Pa Hunang, of this trilie, for the murder of
his adopted father’s brother, he says, Pa Bunang was “ a hue handsome man,
certainly the most handsome Dyak I have ever seen, tall and powerfully made
with a bold open countenance ; he was very ambitious and hence his crime.
When he heard the sentence he threw himself on his knees and l)egged
in piteous terms for mercy, but finding it was useless he declared his wife and
child should die with him ; he first struck at the former and then tried to
strangle the little thing between his arms, and failing in that, wliih' struggling
with the police, he fixed his teeth so tiglitly in the (diild's neck that they had
to be forced open with the point of a. drawn sword. His wife tied, and the
child was saved, but he continued to struggle, and his roars could be heard
until he was secured in his cell. I never witnessed a more painful scene. A
marked contrast to that of the Malay who, calm and ])laci(l to the last
moment, receives his condemnation with the observation, ‘ It is your
sentence,’ and Wcilks quietly to prison and to execution.” {ibid i. 144.)

Sir James Brooke tells us : “ In their demeanour the Sinar Dyaks are
unceremonious, but respectful, and somewhat reserved, without the forward-
ness of the Malays. The objects of wonder to be seen in the vessel,
particularly the mirrors, attracted tlieir attention; but they never gave
way to bursts of astonishment and laughter which the lower Mala\ s indulge
in, nor do they handle every thing that comes in their way in the same
manner. I conceive on the whole, indeed, that they are a race easily to l)e
modelled and improved, and nothing would tend so (juickly to this, as the
absence of all prejudice of religioti, food, or caste.” (Mundy i. 205.)

“They ate and drank, and asked for everything, Imt stole nothing.”
(Keppel i. 147.)

When Sheriff Massahore attempted a rising on the vSadoiig river. Sir
f has Brooke writes of the deluded people: “ A parcel of greater idiots and
lunatics could not be found. I pitied them from rny heart, though these
ignorant fellows are generally the most pig-headed and conceited, and nothing
Iwit rubbing their noses on the ground will bring them to subjection.” {ii. 15.)

The Sediimak Dyaks: “I have now been living some years amongst
Dyaks — in a Dyak village, and may be supposed to know something about
them. I am sure the Dyaks are possessed of a strong intellect. Several of
Jny people speak three or four distinct languages, some are able to read
f hinese accounts ; there are some very creditable silversmiths amongst them ;
they also make their own axes and knives, and very tolerable they are ; and
niy house is furnished with Dyak-made furniture, amongst which are some
tables that would fetch a good price in England. In learning to read, &c., 1
find the Dyak boys both sharper and more patient and attentive than ever I
lound English boys. I have one old man, a grandfather, who learnt to read
the written character in a few months with very little instruction. (Rev.
J- Eichardson, Miss. Field, 1886, p. 107.)

H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.

“One evening I was speaking to the chief of the Sintah tribe, a.ui
in their own phraseology, compared a government to a fruit tree, whercdn
many birds perched to„ eat. He immediately caught my simile, and
continued it thus: ‘ That is true, but under Pangeran Makota’s* government,
the big birds pecked the little ones, and drove them away, and would not
allow them to have food. We were little birds, and were pecked very hai(J
I will relate to you,’ he said, ‘ a saying (pantun). “ A plantain in the mouth,
and a thorn in the back.’ What is the pleasure of eating a plantain, if you get
a thorn behind ? So it was with Pangeran Makota : he gave us a little, which
was- the plantain, and asked a great deal, which was the thorn. I want to
eat no such plantains.’ ” (Sir Jas. Brooke, Mundy i. 21 1.)

“ Dyaks are as fond of repeating pantiins as they are of speaking h,
similes.” (Grant, p. 84.) ■

Later on Sir James Brooke continues: ” .Sarawak seems to have taken
the shoot upward which I had e.xpected long ago : but confidence is of slower
growth than I anticipated ; and piracy has been a great drawback. I mav
mention, too, that the effect on the Dyaks of a freedom from oppression has
been just the reverse of what I e.xpected. The freedom from oppression,
the reduction of taxation, the security for life and property, has made them
lazy. I always thought that it would have made them industrious, and
eager to improve their condition. This error is a common one ; and probahK
niost nien 111 Liigdand would have fallen into it as well as myself. More
of this another time ; but lazy or industrious, the right principle should (and
shall) be persevered in ; for the right principle is based on the solid rock.

t e first step is laziness, the second will be improvement, the third
industry.” (Keppel’s Meander ii. 61.)

Sir James Brooke mentions the curious custom of vaunting among tiu
Singe Dyaks : ” The Dj aks have amongst them a hishion which they call buukit.
or vaunting ; for instance, in the present case Steer Rajah and Parernbarn dared
each other to go on excursions to procure heads, i.e., against their enemies
this IS hunkit. One of Steer Rajah’s followers went accordingly, and quickli
procured the head of a hostile warrior far out of rnv territory ; and on the
return of the party, Parembam in turn sent forty men to Simpoke, which is a
tribe attached to Saniarahaii, and on our iininediate border. ('lose to the
Dyaks of Simpoke live a party of the Sigo Dyaks, who belong to me : an,d
this part}’ of Parembam's, confounding friends and enemies, killed some of
the S^o Dyaks— how many is not certain. The Sigos, taking the alarm,
cut off their retreat, and killed two of the Singe Dyaks ; and many besides
were w’ounded by “.swrfa.s”-' and “ranjowsf^ and, all broken, fled back to their
own country. Thus, though they obtained five heads, they lost two, and
those belonging to their principal warriors.” (Keppel i. 298.)

Sir Janies also says : “ Singe is certainly the most intractable and wild
tribe, numerous but less brave than the Sampro, to whom they have paid
three times for peace. This arises in a great measure from the character of

Makota was the minister of the upright but unfortunate Rajah Muda Hassein, and was the
man who caused much trouble to Rajah Sir James Brooke ; Makota bore a bad character in even

'See Warfare. , '

Character Notes and Sketches.

their chief Parimban; whose inlhience, durin^^ a life of sixty years, and a
of thirty, has been most detrimental to the Dyak character;' tMundy

1. klC).)

Mr. Grant on his lour gives us some insight into the character of the
Land Dyaks. He met with Pengaum, a line oJti man. It was he who once
( Mine to the Kajah with a very solemn face to ask •• if it was true, as the
Malays had told him, that the Dyaks after death were turned into fireiooud ! "
({). 10.) On one occasion he found (the Rev. Mr. Cliahners) surrounded
1)V young dyaks, who were laughing immensely at the (jnestions put to tlieni,
which were necessary for the compilation of his newly coninienced D}'ak
vocabulary.” (p. n.) At another place he had several bccharas to settle, “and,
these done, I harangued the old (9m;/g Kaya, the Tiiahs, and a lot of the people,
ill reference, to the government of the tribe, their disputes w ith other tribes
about farming land, &c. ; lyid then the Drang Kaya, a line, tall, l)ut gentle-
looking old man, spoke so beautifully, and almost poetically, that I quite fell
in love with him. He commenced — ‘Since you have spoken, my heart has
expanded to this size,' spreading out his arms on either side of him ; and then
he w^ent on to speak about the Rajah (Sir J. l^rooke), and the Rajah Mudah
(Captain Brooke), and said how^ he had aUvays trusted to them, and how poor
and unhappy he and his countrymen were formerly, in comparison with tlnur
condition nowc He spoke so musically, and in such slow' and earnest tones,
illustrating all he said by such pretty similes, that it was quite charming to
listen to him.” (pp. 23-24.) “ Later in the evening' 1 was amusing myself

talking to some of the boys and young fellow's wdio had collected round my
w riting-place, and taking a piece of paper, I made a sketch of one of the boys.
After finishing it, I w'as not a little amused by an exhibition of most thorough
conceit, which proves that this quality is not confined to cisilised folks. A
\oung man who had shortly before showed a wonderful desire to dance, and
had requested my permission to do so, came up. He wore a red turl)an, and
was got up to a nicety, w'ith white shell armlets and other ornaments. He
was really a very good-looking man, clean-limbed, and well pro|)oi tiomaf, and
Ins features seemed more like those of a Hindu than of a D\’ak, but his every
word and every look were those of the conceited puptwx ‘ ^ es, lie said, looking
id my sketch, ‘ it is very likei — exactly. He (the bo} ) has ugly e\ es, so they are
in the picture ; his nose is bad, so it is in the picture ; bis teeth are w ladched, so
tliey are in the picture ; his hair is short and badly cut, so it is in the picture;
-‘\\hich complimentary speech concluded, he turned round with a supremely
self-satisfied air, like a man, in fact, who considers that he has distinguished
himself. The very reverse of this man was a dear old fellow', the PangCira of the
tribe. One day, at my house at Belidah, I took him to look at himself in the
mirror. He had never seen so large a glass before, and stood gazing at
himself for a considerable time, apparently astonished, but not knowing what
to say. At last 1 asked him what he thought of it. Still siuveying his
reflected image with an expression of extreme solemnity, he shook his head
^iud said, with slow deliberation, ‘ Tnah-k' nis — s'riipa anak mail ! which
translated, means, ‘ Old — thin — like a son of the dead ! The pooi old man
had been very ill, and he vvas probably thinking of the effect it had had on

H. Ling Roth,— 'Natives of Sarawak and Brit, N, Borneo,

him as he looked at himself in the mirror. It* was the first time he had bcru
to my new house, and he showed more surprise than most Dyaks do.
what pleased and amused him most of all was the piano, which M. played to
him and his companions ; and when they saw the dampers of the keys
jumping up and down, he fairL laughed aloud. I then brought our little ]]
to him. He took her wee white hand, and laid it against his rough old
mahogany-coloured paw, and looked at it long and attentively. At last he
said, “ Oh ! if we had children like that, we would never let them go to the
farms, we would never let them work, we would just hug them always."
(pp. 25-26.) Their custom is, generally, to place before strangers fruits,
betel-nut, and sundry platters of rice studded with eggs." (p. 35.) “Once
we stopped to luxuriate in the scene. As I was sitting writing my notes,
and feeling awfully^ sentimental, I looked round, and there ..i^as a Dyak
squatting on a rock near me, with another by his side, engaged In a natural
history research on his friend’s head. My poetry was at an end.” (p. 31.)

On one occasion a man was stunned by stone throwing but was soon better ;
then nurncrous were the assertions from the multitude, ‘ I didn’t thr()\v
the stone, and ‘ 1 didn’t,’ and so on. Of course nobody did it !” (p. 51.)

The following account of his attempt to introduce a modern Section of
an Orang Kaya is worth repetition: —

“ At Soinhan we had to elect a new Orani^ Kaya, the old one being dead.

I had hopes that the Pafi^ara I Pa-Kauni^) , a pleasant, clever-looking man.
with influence in the tribe, would be elected, but I was disappointed. It
seemed they preferred a relative of the deceased chief, whose place had to be
filled ; in the present case the latter left no son, but he had a son-in-law, who
received a majority of votes. The system of election I followed was new to
them. Faking the names of the heads of families, and then retiring to the
Head House, I called them one by one, but never had 1 such difficulty in
eliciting answers as in this election. From a sort of fear of mentionimt
names, giving offence, or e.xpressing opinions, they would sav, ‘ Whoever \oii
say let him be Onmg Kaya.' ‘ But,’ I would answer, echoed by half-a-doxen
Malay followers, one after the other, ‘ I want to know your opinion, the
feelings and wishes of each family, and then only can I know who will be
acceptable to you all.’ ”

Q- ‘ Well, who do you say ? ’

A. ‘ Tall ! ' (‘I don’t know.’)

Q. ‘ Listen then ’ (bending back a finger for each), ‘ would you like
Pa- Rating y or Pa-Bauliy or Pa-Sakuty or who ? ’

A. 'Tail!'

Q. ‘Will you have Pa-Sakut ? ’

A. ‘ Pah, whatever he says himself.’

Q. Oh ! if that is the ca.se, perhaps you would wish to be Oranc Ka\‘i
yourself?’ ^

A. ‘ Apa katu Tuan saja.’ (‘ Whatever you like.’)

Q. ‘ Now, make haste and give an answer, or I’ll give you a Sambas
Rajah, or a Chinaman for your chief — would you like that ? ’

No answer.

Character Notes and Sketches.

O. ‘ Tell me, then, would yon prefer sweet fruit or hitter fruit ? '

A. ‘ Sweet fruit.'

g. ‘ Would you go up the pinaiig tree ami get nuts, or up the uiboug

ii-ee and get nothing?’

A. ‘ The pinang tree.’

Q, ‘Then give me the name of the sweet fniil, and tell me who you
would like for your pinang tree ? ’ &c., <S:c., &c.

“At length, very cautiously, the name is brought out, and 1 sa\ , ‘Ah!
bdik, kcrnapa tida piida bagitn dulii, siidahdah, biilih pulang: (/Ah, that is
well, why did you not say so before? That will do, now you can go.')
Another man is called, and another provoking ten minutes ensue, hut after
a while the answers come more quickly ; whisperings are abroad that the Tan;/
IS not going* to cut their throats after all. Having got as many votes as
necessary, I proceed to the platform, bring myself to an anchor on tlu^ mats,
and collecting the whole tribe aiound me, ( all aloud, ‘ Any one who does not
wish this man for Orang Kaya, let him sa\' so lu^w', for afterwards he (ainnot.’
(pp. 52-53.) Those Dyaks who have not had much contac t with C'hinese or
Malays are honourable and just in their dealings one with another, and the
h(.)spitalit\‘ peculiar to thinly populattal countrit’s is in vogue among them.
C rime is not fre(|uent, and I should call them comparati\el\' a moral people,
and though tliey possess the oriental characteristic of being able to conceal
their feelings and thoughts, and being stingy of information or cnasive from
caution, still I think they may be considered a truthful race. It must be
remembered, however, that this is merely a sketch of tlui Land Dyaks, wlio
differ in many p)oints from those called vSea Dyaks.” (|)p. 54, 55.)

“ The people appear innocent and inoffensive, owing to their long
dependence on the MaIa3’S, who, b}* occupying the mouths of the rivca's, keep
a tight hand over them : they have an liumble and sul)missive air. One
\ irtue they possess which I have rareh' witnessed among untutored nations —
that of honesty." (Capt. Bethune, Jour. R. Geogr. Soc. xvi. 1846, p. 2(j2.)

‘G?)n the whole, I have seldom seen a more interesting race; and 1 think
tlu3y show great capacity for improvement.” (ibid.)

SiaA Dyaks.

iVmong the Undups. — “ I went to all the houses to ])a\' a visit, and
the people w(^re very polite ; in fact, nothing could surpass their civility as
they pressed us to take food enough to last us a month, and begged me to
stay among them. After sunset I again went forth to look for deer, and met
uiany parties of Dyaks returning from cutting jungle for farming, but by the
tone of merriment, and the racing about, they did not seem fatigued.

The SamBas Dyaks at the end of the Chinese insurrection fretjuently asked such questions as
the following : — “ If Chinamen refuse to stop 'when told, may we kill them ? ” (-)n being told that in

such a case they might simply detain them, they would ask " But if they resist ? ” I would then
tell them how they could legally act in such a case, but my answers were evidently unsatisfactory,
for 1 overheard the following “private and confidential" remarks in the background; "If we ask
the Tuan to let us kill Chinamen (they are all supposed to be refractory) he says ‘Jangan (‘ Don t ).
^Ve are afraid of them, what can we do if we are not allowed to kill them ? (Grant, p. 78.)

H. Ling Roth.

-Natives of Sarawak and Brit. N. Borneo.

a mark of ^ •“'‘ge assembly, who considered ,t

hr^ ^ ^ I M ^ conversation until a late hour* Hour

hour passed while we talked of birds, dreams, omens, and I tried to exn
to them that such usages could not really foretell or detennine eve "
However, all n.y arguments had little effect on them. They gave me the^i

firndv"s1'uirP ^®"P‘‘'*“^“'”‘'«oous to doggedriess—and they would

1 rrnly stand by one another, but they have little confidence in any other trib,

depending on the government of white men alone for protection. The^'

goted to a degree to olden customs, but kindly withal ; and on sevJr-d

rne ''''''' followed me tfiey talked freely, and often surprisid

such'^as ern "" although I was a stranger among them •

hill .’v n' ^""7' f’"*' tired in getting up the

s Lss’ T. '• - you have haS

success. Iheir conversation far surpassed what a stranger would expect if

he judged solely from their appearance, which gave no impress^, o

ntel igence or amiability. They are more versatile then plas^its m

England, and much softer m speech and manner. . . I sat no 1 ,n

one night with three Undiip Dyaks who were well-known to’nie, and to et’

t a confabii at.on, I ,.lie.d them mildly with a few glasses of wi,t t,us

ncitei wanned the springs of their hearts, and soon occasioned a flow of

n rdr<;::"' . " """ c„„i,i 1,0,:,;:!

s mltd jojoiidy as 1,0 oxprcase.l liimsdf i,i I, is |r„o a„,| genial L„rh

a light heart. lie was playful and volatile. The second was deeoer and
giayer, knew more art, expressed himself with care, and felt a self-conscious

Malays' anriia m""'’ "h'’

Makiys, and had been traineil into their artificial vv^ays; he corrected the

uLc hi, ravin of »

I md m l n recovered herself by his bursting out into a

stdici i kiV"d", f -- a

about a diseas ^ - ""’^1 maudlin remarks

Irr as t : to his heart was

ue as steel to the Government, and so it was, for there was not a more

couidgeous man m the river.’’ (Hrooke ii. «8 and no.)

‘‘Malays seldom think of making any return for your kindness— Chinese
and Dyaks almost invariably do. I have known a Deal. . Cnhinesc

and ash tliA r-oyef i p la i • • i ^ i^nov\n a Lyak bring out his purse

havinfbr Iht i f "f " ^le then apologised for not

having brought a fowl for a present. (Crossland, Miss. Field, i860, p. 02.)

As a rule I meet with gratitude felt rather than expressed for the D^ks

,1:; £.,'?r4is

Character Notes and Sketches.

“ A Banting Dyak chief had once been misconducting himself in various
wavs, and in consequence, received a cold shoulder from most of his tribe,
and lost his household; he then, making a virtue of a necessity, became a
Mahomrnedan. A few days after his conversion took place, some of the
Malays and Dyaks were sitting with me, and one Pangeron extolled loudly the
act of Malong, and said, ‘ God Almighty has opened his heart to the truth,
and received him into His safe keeping,’ at which a Dyak chief exclaimed,

‘ W'e do not mind so much Malong having entered the Islamite religion, but
we hnd fault with bis having no heart at all, and leaving all his old friends,
relations, wife and family, without a regret : but as he has now separated
from us, we wish him well.’ .... They are a strange and stubborn
lot, and the only way to deal with them is to leavti them very nearly to their
own devices: after they have accused everyone of stupidity and want of fore-
thought, 'except the right .party (themselves), they hnd themselves much
behindhand, and have extra hard work .... d'he Bantings, however,
have their redeeming (pialities ; they are braver than most of the other tiahes,
and are truehearted, but quarrelsome and troublesome in all expeditions.
I believe it principally arises from their looking on themselves as the right
hand men in war proceedings ; and as thc-y have alw ays been on friendly
tc'rnis with the white men, they liave escaped being attackcai and burnt out.”
(Ih-ooke ii. 235.) I think it is of a Banting chief that tlie Bishop ('hambers
sa\’s: “ One of the reasons for his continuance in the old state was that he was
ashamed to appear in church wath the man>’ and with women, d'his false
hading of shame is common and very strong in Dyaks, and excessively
difficult to overcome. . . . On making known the purpose of my visit in

one of these houses, many of them began to laugb at the idea of ‘ sambayang,’
or worship, and evidently looked upon it as a sort of joke, a sight to be seen,
similar to the performances of the ‘ manangs,’ or doctors. Was I going to
teach them to ‘ mangop,’ recite rhymes, like the ‘ manangs ?’ Was it to be
accompanied with gesticulations as in mananging ? Was it like the worship

One little fellow, on being left, jumped from the top of the wall into the moat, which was full of
spikes, but fortunately he received no injury, and was brought back. I had engaged to detain them
for one month, at the end of which they should return to their Dyak masters if they chose. Ihe
boys soon dried their tears and took up their quarters with me ; I gave them tlurty slips of paper
Po count the days by throwing one away every morning ; they behaved very well and examined all
iny belongings with considerable interest, saying they had never seen or heard of any such things
before. The casting away of the paper lasted five consecutive mornings, wdien they forgot all about
tlu2 time, and were happy, calling me Apai — Father. 'J heir great amusement was looking at pictures,
and a volume of “ Punch ” afforded them endless conversation. I grew to be very fond of one,
Ifuifgun, who was a particularly nice, thoughtful lad ; the other was a pickle. After the fust
fortnight they would not hear of returning to the people who, they said, had killed so many of
their relations. After living three months with me, happy and contented, Bungun s father came to
fetch him. I was loth to lose the boy, who had become quite a companion : he told me when
leaving, “we shall not forget you, but soon come again.” Ten years after, in 1863, the same two
paid me a visit, and on their entrance into my sitting-room embraced me with every .sign of affection.
I'hey had grown into fine men, but were otherwise very little altered, and I immediately recognised
them, as they did all the old furniture in my room, pointing directly to the picture of the Kajah, to
the rugs they had used as beds, and to two heads cast in plaster. They spent three days with me
that occasion. I felt I possessed an influence around any place where those two lads lived, for
bfyaks are not ungrateful, although generally undemonstrative. (Brooke i. 119 )

H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

of the Mohynmedans ? Could women jbin ? Was it forbidden to lauah
They were afraid they should not be able to govern themselves for thev
quite igmorant of everything connected with the subject, but wre willimM'"
earn if they could. All these questions of the junior members of the ho ’
had ,0 be and ,hal wUbon. »had„„- of rebuke f' wL

dee.„ .rreverence When all the „,c„ returned frou. their fann, anfr

had heard more of the nature of reh(;ion to whom It was directed and f,

gitl>. . . . lliej; were, several of them, very diligent in learnino- 1 .

slow to remembei from the fact, as they said, that their thoughts' were'quit
unfamiliar with the subjcicts. The first elements of everything havi to b!:
r ugit them, and everything is at first viewed in a material light, for naturallv
they have no conception of any good except that which is tangible One nrn
asked me If he imglit ,.ray to Go<l to give, him a good harves of ‘ p- d i ‘
nee and if sick might he pray for healtli ; and if he was overtake;, bf-i sior;:;
.11 the river, and was sinking, might he prav for deliverance ; an affirmitiv.-
answer seemed to assure him there was a definite object in the tmrtf.r '/ 1
apparenfly satisfied him that it was worth eonsiderius." (Mtss. 'Fi.ld,';8;o:

Writing about the Uiidups Mr. Crossland says •

“ It IS rather a good thing that the harvest is not good here as it tames
heL“““pi Kitta-peid,.,',

with ; .lie hmger jo,, li.e'’“,Zg Ihem'amI Z Timm ZSljT Iwr'coTpt;' '

manners, you can but wonder that so s-,v..,r,a 1 compaiiv

fMiss f ifp rSt,. , a a people remain so quiet."

r n 1 I I tfii'ik it will be vears before

I shall be able to make a single Christian. The people are like Vibes thev

crTe^ 'o“f T oro? '1 “""i, *“ '"“’‘'■'P' !■“>■ »««'diou'’t„ tiT

ft rftt M 'aaditions of their

wmi as ail justice as any one could get in England. Thev have onlv one
wife, and are e.veeediitsly attached their chiltbet, ; many LseL cTtl id

aid Z T' 'Tf »f all sortl, buildiuR houses

TThere Tstoms rZ' a ' Z “''"t S''”* ^whaek

by a ,T.,T P m'i, T 'h T“" " '“"S'" “«■■ « womatt

> ai man Putting aside religion, they are a people capable of great imorove

met,.. y.ey are setts.ble of kiuduess. and re<,l,i,e y‘o„ after ZVfE,
Veiy sehlotil does auyone come to ask for medicine without a gift in ha nd a'
little rice, or a new laid egg, or a fowl." (ibid 1874, sq8.)

( Sakarang river. Sir Chas. Brooke writes “there were a

the ddVst friTnd ofT"^ man named Linghi,

the oldest Iriend of the white man there is on the river. He had already met

and embrace, us w-ith as much polish of manner and polite bearing as you

would see exhibited by a frenchman or Italian It ic V Vrv ^ ^ r

salutation .tttong .be Whs. Old Ungh!‘Z"a I wT ZenTZIZ:.

pSsVk o rVerv"^ past middle age, an inveterate talker, and as merry as
possible- on every occas.on~ask.ng a string of questions without ii.uch

Character Notes and Sketches.

moaning attached to any one of them. He was followed l)y two line looking
sons who were of the same cheerful appearance as himself, though much his
superior in every way. We were to start the next morning and in the evening
iiruised ourselves by visiting Dyak houses. We were all particularly struck
1)V their kindly bearing — loading us with presents, and very desirous of making
themselves agreeable.” (i. no.) Of his men at h'ort Sakarang the Rajah
savs, ” there is no doubt the Dyaks would become une(|ualled soldiers for
their climes — quick of comprehension as they are, in muscle wiry to a degree,
and capable of endurance under any difficulties. They would, when properly
drilled and disciplined, make a most valuable military force. kbit there are
difliculties, and the greatest is that they are by nature exc'cedingly stubborn,
perverse, and sulky. Such qualities demand (extra care and kindness, though
the temper would be of extra value when moulded into shape, with its rough
edges filed down.” (ibid i. ,^67.)

When Sir Charles Ib'ooke was first appointed to Vovi Sakarang he
wished to send certain instructions to the chiefs, and this is liow a Dyak
named Sadoin learned his instructions: ‘‘One Dyak, who was a proved
friend, came to me to receive instructions, and I fully expected it would have
taken three or four days before he could learn all the particulars l)y heart, as
they have no means of distinguishing marks or letters. 1 ('ommenced the
lesson, with my imperfect know ledge of the D\ ak language*, and w as surprised
how* w’onderfully acute his mind was, and how' strong Ins memory. He
l)rought a few* dry leaves, which he tore into ])ieces ; these I ('xchanged lor
papc’i', which served better. He arranged each piece sej^a lately on a tal)le,
and used his lingers in counting as well, until he reached ten, when he lifted
his foot on the table, and took each toe to accord with (*ach hit ol paper
answ’cring to the name of a village, name of chief, number of lollow*ers, and
amount of fine; after having finished w’ith his toes he returiu'd to his fingers
again, and when my list was completed, I counted forty-tive bits of p:q3er
arranged on the table ; he then asked me to repeat them once more, which I
did, w*hen he went over the pieces, his fingers, and toes as hefore. ‘ Now*, he
said, ‘this is our kind of letter; you white men read differently to us. Late
in the evening he repeated them all correctly, placing his fingt'r on each
paper, and then said, ‘ Now, if I recollect them to-morrow morning it will be
all right, so leave these papers on tlie table ' ; after which he mixed them all
in a heap. The first thing in the morning he and I wa‘re at the table, and he
proceeded to arrange the papers as on the evening before^, and repeated the
pTirticulars with complete accuracy ; and for nearly a month after, in going
round the villages, far in the interior, he never forgot the different amounts,
eS:c.” (Brooke i. 139.)

The Venerable Archdeacon Perharn met with the same method, but in
Ins case the Dyak lacked memory, although the man seems to have had at
any rate perseverance : “ He is slow in remembering, but wonderfully patient
and persevering. He tried to help his memory by what is called hlakar. A
great quantity of srtiall bits of wood or other material are spread upon a mat
in rowxs, each row standing for a line, and each bit a word. It is not a veiy
ingenious contrivance, and after a while I w^as fairly worn out, and obliged to

78 H. Ling Roth. — Natives' of Sarawak and Brit. N. Borneo.

retire for a nap, leaving him still going on with his ‘ Klakar ’ and repetition. ••
(Gospel Miss. Sept. 1872, p. 134.) ^ ” •

• “ The first man to speak after I had finished w.is
< g o Katibiis, who was an ugly little broad man, with the jowl of ,

l!°f u "“yes, and was dressed in all the colours of the

rainbow. The Kayans had burnt his house, and taken all his property fj,,
■ spoke exceedingly well, and I wished from my heart iny speech could have
been so telling. Me said-‘ I have no wish to return if the force is not
iicctssful, and am prepared to stake everx thing on this attack. The eneniv
as deprived nie of all rny propiuty already, and many of my relations and

^ "'“-r “''k "'y «« .he,'”'

‘ ’ il'C- cbitfs, as the 1 uan says, should be responsible for their

Tir ' - -r’! P’llow >»}• example, and beat th.ir

f Iloutis if they lefuse to oliey orders.' " (Hrooke ii. 255.)

Like other tribes in tin' same state of civilisation, the Sea Dyaks arc
one o oiatoir , and wliih' the elders are discoursing or delivering lou"
.peeches, the young lads look gravely on, never indulging in a laugh, which
would be regarded as a serious offence.” (St. fohn i. 49.)

fluentL admiration for a man v.ho talks

fluently and well; and it is common with them to comment critically on these
pomts bor instance, they would say, ‘ He can't talk-he knows nothing"

orators t'"' ‘ lK.st

orators aie copious in drawing comparisons, and making compliments as

flowery as some of the speeches in the ‘ Arabian Nights.’ Thus-‘ The

htait IS as large as the highest mountain, and as brave as the beasts that live

t lereon ; your eyes only to be compared to the sparkling rays of the sun ;

your thoughts equ.al to the purity of the stream passing over gravelly beds-

pi dudes to speech are being rapidly curtailed ; and in court, if an old chief
legins vsith the fh.wery orat.iry on which he prides himself soiniich.people

f-on/tl contents without the shells, or wools

bom the heart in preference to those from the mouth only ; even then, it is
sufhciently difhciilt to understand and follow the thread of many old cases
whose history runs through all sorts of tortuous branches on eviy s dc'for
generations. , Hrooke, i. 368.) My first Dyak case in the Sakarang countrv

Tod s -if I " tf"""'’ " "f having had the whole of then'

rf nk 1 • t' "hsent at their farms ; and dn

been ftolf,"?’ iV"""' ^ 1 ^h-'^faction had taken phace because a pig had
been stolen by the complainants’ father forty years before. The pdaver

mf. T; T ‘"f '’'“'r “'"I 'he areumenls L and

dfv break fh ^*" the discussion being frequently carried on till

hro„sh. ,„e f„.

Another dispute is related by Sir Chas. Brooke as follows •

one vm" ‘he Sakarang fort, took place fcetweeii

one village and another, m which one Dyak was shot. It happened thus :

Character Notes and Sketches,

the upper party had planted Sirih creepers around their house, and had
j>]aced sharp bamboos near them for the purpose of wounding the feet of any
tMieinies or thieves. A few men living lower down, while passing, plucked
^oine of the leaves, at the same time spiking themselves very se\erely. In
consequence of the pain, they drew their swords, hacked the wood of the
house, and injured the plants. The day after, the higher party came down
and retaliated, by hacking at the lower party's boats at the landing-place,
rhe morning after, Si Jannah, the chief of those down the river, collected
his followers, armed, and made a deliberate attack on the upper party’s
house, notwithstanding that they were near relations; he shot the chief
himself, and besides this death many of l)otli parties were wounded, (i. 145.)
Another party of Dyaks said they had quarrelled about farming land with
some Sakarang Dyaks, who wished to kill them. 1 informed this party
that whoever was guilty of .killing would be fined twelve jars (about £140).
Another suitor advanced a complaint against a certain man at Lingga, whom
he suspected of having stolen his property al)out four yc'ars ago. wlum his
slave was killed and his house burnt. In examining tliis fellow, he said
h(; thought it was this man, because he had been told so b\ a Hadji, who had
some mysterious way of finding out thieves. This case was dismissed by my
telling the man that thoughts were of little use without witnesses, and if he
found the latter I should be glad to assist him. Another man s adopted
mother died ten years ago, and he wished the property to be fairl\' divided, as
the deceased's husband kept it all to himself, whereupon a scpiabble of vvoids
ensued. The case was to be settled the first opportunitx l)y a commission of
native chiefs, who would decide according to established custom. A case of
debt which arose twenty-five years ago, was summaril}’ dismissed. [tbid.
ii., iii.)

When mounting the head-waters of the Batang Lupar, His Highness’
party arrived at a Dyak house below Buhi. “We took up our quarteis
ashore, and when dinner was over some of them began with endless old cases,
all of which I had heard often before. I nearly despaired of bringing about
a settlement. Most of them refer to jieople having been killed l)etween one
river and another.” (ibid, ii. 166.) Again on his ladurn from Kumpe the
Rajah’s Sakarang friends “enumerated their various tales of the wea 01 woe
that had occurred during mv absence. One old man, with a fc;w patriaic la
stray hairs on his chin, complained that his daughter had run off wath a
slave, and the latter wais about to be fined. After the last case, wine i lac
taken place in the time of An old man’s grandfatlier, 1 fairly got tnet, anc
sat quiet, telling them my mouth was quiet, but eais wade open. Sioit }
after sounds died away, and I slept ; but on awaikening at |

same party were sitting in the same positions, still talking. (mn . 11.

” My principal Orang Kaya bad lost his wafe, and was now in !

lounging about, badly clothed, without head-dress or jac ket, le cao ec. le
picture of misery. He sadly wanted a head and proposed a ^

treacherous scheme for getting one from the up-rivei I)>avS, wnci
birn understand very freely would not do. on any account, and told 11m, as a
chief and an old man, he should set a better example. He was a ounng

H. Ling Roth. — NiftiveS' of Sarawak and Brit, N. Borneo.

under tfiis monomania for weeks, but I did not give him entirely The coll
shoulder, as I found a little gentle sympathy and coaxing was the best nuan-
of keeping him quieL , After two months he gave up the thought as a bad job
and then took unto himself a young wife of low rank, and in so doing 4nv
gieat offence to all his old family, who would not receive the new acquishioi,
in the same house. Besides this, he had married before feasting the spirits
raised by his late wife’s death ; and the other chiefs held a council for the
purpose of fining him. He told them, ‘ You may do what you will ; if I liave
behaved wrong, I am ready to pay a fine according to custom ; but I am now
the same as a Malay, for I wear breeches.’ I^v a parity of reasoning, a
Lingga Dyak Christian once told me his wife was all prepared to becoiue a
convert to ( hristianity, because Mrs. — had given her a gown.” (ibid. i. 201.)

When leaving Sakarang Sir Charles winds up ; “ The magnet which
draws one home, after all, is one’s fond rejations. I had often been
cpiestioned about them by Dyaks : and on one occasion, when repeating
my rnothei s name, an old Dyak observed, ' 'I'hen do \ ou still bear her in
remembrance ? At another time when making some ob.servation to a sister
who visited me in my Dyak home, a D\ak inquired ‘ Whether I understood
her language ? ’ ” (ibid. ii. 2og.)

Among the Sakarangs main- were fine-looking men of indepehdent
bearing and intelligent features (St. John i. 25). The Sakarang girls arc
generally thought to be lively in conversation and quick in repartee."

{tbid. i. 29.) 1 hesc Sea Dayaks are a very improvable people

A Sakarang chief noticed a path that was cut and properly ditched near
the fort, and found that in :dl weathers it was dryg so he instantly made a
similar path from the landing place on the river to his house, and I was
surprised on entering it to sec coloured representations of horses, knights
in full armour, und ships drawn vigorously, but very inarti.stically, on the
plank walls. I found, on enqiiirv. lie had been given some copies of the
Illustrated London Neits, and had endeavoured to imitate the engravings.
He used charcoal, lime, red ochre, and \ellow earth as his materials."

(ibid. i. 2Cj.)

The followin^^ ainusinj,^ incidents are related by the Rev. Mr. Crossland :

“ I had given all iny buttons a\va\' save iive couples, which I put away for
some friends living up the country, when a Sakarang girl came and asked for
a pair. I said, ‘ I have no more to spare. ^ ‘ Yes, \ ou have, only you won't

give to me ; you have given to all the women in bur house except me, and
when we have a feast I only shall not be able to say, ‘ Tuan ’ gave me nn
earrings.’' ‘Well,’ 1 said, ‘I have no more to give.’ ‘ Bula,’ she replied,
which ineans in plain Knglish ‘false,’ or a ‘He.’ ‘You have, and I shall sit
here till \ou give me some, ‘ Sit on,’ was my answ'er, ‘and when you are
hungry I 11 give 3'ou some rice to eat.’ ‘ I am ashamed to go home without a
pail, she said. ‘ I can t help it,’ I answered ; ‘be a good girl, and when I get
sdnie more things from Eui;ope I’ll not forget you.’ The needles and thread
.were soon begged.

“ One night after my lads had finished writing they sat on waiting for
something. 1 asked why they did not go home. ‘ We are not coming to

Character Notes and Sieiches.

write any more.’ ‘ Why ? ’ . ‘ You give everything to the girls and nothing to

-we wear jackets, and should like some buttons; but those girls get all.

Never mind, when you want any one to paddle to Si Munggang, you may ask
the girls. When you want^ the grass cutting, ask the girls ; they can paddle,
they can make roads, they can cut babbas. The girls are clever, they can do
(werything.’ I sat a long time laughing and let them go on talking, and then I
asked quietly, ‘ Do the girls come up here to (‘at ? Do the girls get kerchiefs
for their heads ? You young monkeys, if you don't stop your nonscaise. I’ll
get my scourge and flog you.’ Off they scampered, but soon came back.”
(Miss. Life 1864, pp. 651-652.) Mr. Crossland also records tlu' following;
“The scene presented by two boys who had liad the small-pox and not
seen each other for a month, when they met in my house, was most amusing.
One cf them had been in the house some time, and on seeing the other
corning up, I saw him covering his face, d'he new corner was equally shy.
At last they seemed to summon up courage', and after many side looks they
faced round, and burst out laughing. ‘ Oh,’ said the elder, ‘ we are alike
marked.’ ‘Yes,’ replied the younger, ‘ it cannot be helped.’” (Gosp. Miss.
Nov. 1871, p. 163.)

While waiting on one of the expeditions against the chief Kentap, a fine
handsome young Dyak (? Saribus) approached the Rajah, “ clad in his chawat
and a long flowing garment, with ornamented head-dress, and his long sword
dangling by his side. This I knew immediately to be Loyioh, our enemy of
yesterday, and friend of to-day. He looked anything but like a conquered
man ; nevertheless his manner was respectful and upright. He carried
himself as a warrior chief of the feudal period, standing as straight as a lath,
and spoke as if he were receiving a friend or visitor at the threshold of his
father’s domains. We talked for some short tiiiic, and 1 thanked heaven I
was able to confront him with as active and unfatigued an (‘xterior as himself,
although I must confess not so picturesque a one. We then shook hands in
hrotherlv aft'ection, and he glided away, promising to come and assist in
getting the gun up. He embraced three or four Malaxs on the path, in
recollection of boyish days spent together in hunting, deer-snaring, and
ianning. Loyioh is not, however, a brave man, although a show\' one. His
‘cart-horse’ brother, Nanang, possesses a braver and truer disposition,
\\hich has been corrupted by others. Ibit now we trust to him alone to i)ring
about a friendship between tis and them.” (Brooke ii. 145.)

The manners of the men (Sibuyaus) “ are somewhat reserved, but frank ;
whilst the women appeared more cheerful, and more inclined to laugh
and joke at our peculiarities. Although the first Luropeans they had
ever seen, we were by no means annoyed by their curiosit)' ; and their honesty
is to be praised ; for, though opportunities were not wanting, they never on
any occasion 'attempted to pilfer any thing.” (Sir Jas. Brooke : Keppel i. 57.)

On a hiinting excursion not far from the Lingga^Sir Chas. Brooke “was
surprised to find what little notice the inmates took of our colour and
appearance. It was the first time they had ever seen a white man, yet they
weie not shy nor obtrusive, behaving with an easy manner of politeness,
offering us food and the few refreshments they possessed.” (i. 95*)

82 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.

Mrs. Chambers writes: “Most of them had never seen an European
woman, and you will readily imagine I was an object of great curiosity to
them ; iny dress, manner of wearing my hair, etc., were all commented on, \ et
without the least rudeness.” (Gosp. Miss., ist April, 1858, p. 52.)

Captain Mundy says: “ I he young women who were diligently employed
in pounding rice in mortars of large dimensions, appeared highly good-
humoured, and of pleasant countenances.” (ii. 115.)

The Rev. W. Gornex was sent to endeavour to convert' the Sibuyaiis.
“At first, he did not pre.ss religious instruction upon them, but opened
a school. I mention this circumstance on account of the very remarkable
tact he must have exercised to induce the thildren to attend as they did
His system of punishment was admirable, but difficult to be followed
with English boys. He merely refu-sed to hear the offending child’s
lesson, and told him to go home. A frienjd, who often watched the
piogress of the school, has told me that instead of going home the little
fellows would sob and cry and remain in a quiet part of the school till the\
thought Mr. Gomez had relented. They would rarely return to their parents,
if it could be avoided, before their lessons were said.” (St. John i. ii.)

The lads, too, have a spirit more akin to English youths than I have
yet seen among the other tribes. I well remember the delight with which
they learnt the games we taught them— joining in prisoner’s base with
readiness, hauling at the rope, and shouting with laughter at French and
English represented l,y the names of two Dyak tribes. There is good
. mafinial to work on here, and it could not be in better hands than those of
then- prescmt missionary, Mr. Chambers. That his teaching has made am
marked difference m their conduct I do not suppose, but he has influenced
them, and his influence is yearly increasing. It is pleasing to record a little
success here, at the guop, and at Lunda, or we should have to pronounce
the Horneo mission a complete failure.” (St. John i. 21.)

In disposition, the ( Balau] Dyaks are mild and gentle; they are quiet and
docile when well treated, but proud and apt to take offence if they think them-
selves slighted. They are industrious, frugal, and accumulative, and, were they
not so poor might even be reckoned stingy ; but as each knows tha-t, if from
the failure of his crop, or from any other unavoidable cause, he should fall into
debt. It will accumulate so rapidly, from the high rate of interest, that he will
pro a fly never get free from it, the carefulness and frugality which thev
display cannot be regarded as otherwise than legitimate. At the .same time,
they are hospitable to the extent of their means, and consider themselves
bound to place befine a visitor the best they can afford. They have a strong
perception of the distinction between maim and tnum, and scarcely ever violate
It either among themselves or towards Europeans. They never attempt such
thefts and robberies as the South Sea islanders were in the habit of committing
upon the early navigators ; for their great self-esteem, their high sense of
personal and fomily dignity, and the intense keenness with which they feel
anything like degradation, would alone prevent their doing anything to vrhich

honest, so are they to a great extent
truthful, though to this general character there are, of course, exceptions.

Character Notes and Sketches.

When young, the Dyaks are acute and apt to learn, but as they grow older
their intellect seems to becon^ deadened and incapable of rising beyond
familiar subjects.'’ (Horsburgh, p. 11.) “They present so many good feattires
iif character that their improvement might be rapidly calculated upon.” (Sir
}as. Brooke, Mundy i. 238.)

On returning to Lingga, “ we raced with a l>oat pulled liy lusty Dyak
females, who had been gathering oysters from the rocks at the mouth ; they
fairlv beat us in speed, and it was amusing to watch their gravity of
rountenance while using the paddle and sitting upright as statues,

‘ She with her paddling? oar and dancinjj^ pnnv,

Shot through the surf like a reindeer through the' snow ’

After we reached the landing^ place, I presented them with some tobacco, then
they broke out into lan/:,dT[ter,^ qiiizzin[( rny crew for allowin^;^ tliemselves to be
lieaten by women. These wenches were l)etter looking than most pf the
herd/’ (Brooke i. loi.)

His Highness was once asked, “ Tuan, what makes the noses of the white
men so large and straight? Do your nurses pull tliem out esery morning when
you are young ? or is it natural ?” bhiing somewhat nonplussed for a reply, I
answered, ‘'S/gf Berkcnia'' (naturally so, or only so); and he added, '‘Ours are
always so soft and small, and do what I will to mine I can’t make it improve.”
[ibid i. 203.) “ A party of Dyak ladies visited us some days ago, and after sitting
a while, the young married one of the party, named Dundun, said she had
climbed the hill purposely to ask if we were clever at touchings or hevgamah^ as ^
her aunt was sick and had been afflicted for years ; all their doctors had failed
to cure her. This girl was tossing and fondling an infant quite in civilised
fashion. Another girl of darker hue and jet black eyes, with rather a wicked
expression, informed us she was glad to make our acquaintance, as now she
would ask for tobacco and beads whenever she felt inclined. They don t
consider such remarks as begging.” {ibid i. 206.)

When Sir Chas, was once supposed to be in danger these Dyaks came up
in force to aid him, and he says : “Their hearts were as true as steel.
[ibid ii. 15.) Being once startled by a land guano (.s/c) jumping up at
his feet he tells us : “ The youth who followed me, though generally a
plucky fellow, ran off, and said afterwards, ‘ There was such a tingling in my
feet, that I could not keep them from running away.’ ’ {ibid ii. 74.) . . •

A Dyak, or even Malay, often tells an3'One who tries abruptly to thwart theii
luibits, “ You do not know us ; we are different to )'0u ; what is good foi us is
bad to others.” {ibid ii. 75.)

“ I must name an amusing occurrence which took place i'n the Kejang
river, and is an instance of the dry humour to be found among the Dyaks. A
short while ago, a celebrated Menang, or soothsayer, assembled a large
concourse of the chiefs of the tribes, at his house, for the purpose of renewing
the names of all his children, who, he declared in the presence of these elders,
^vere not properly his own, but were begotten by certain spirits. He begged
the assembled chiefs to appeal to his wife to confirm his statement. I or
this reason he desired to call his children by the names of each of t ese

H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo.

Antus, according to the regular order. One of the chiefs of the assembly, who
possessed much subdued humour, and did not quite see the fun of havinjr
come so many miles at this old Mcnang’s bidding, merely to listen to a foolish
false story about his family and the Antus, pretended, in the midst of (ht*
discourse, to faint away, and fell back gasping for breath, kicking his
spasmodically in the air at the same time. The surrounding party were aghast
at this untoward event, and immediately dispersed, leaving the Menang to
convey the fainting individual to his boat, and, according to custom, he had to
pay six fowls as a punishment for permitting the Antus to cause a man to
faint under his roof. The chief who pc'rformed this act, for the sake of getting
home quickly, with some fowls into the bargain, is named Onggat, and has
often been quizzed about it ; but he was a l)rave man, and he must have bi^t n
a bold innovator to treat a solemn Dyak ceremony with contempt.” (ibid ii.
204.)

During the Kayan expedition of 1863, Chas. Brooke writes of one of
his Sea Dyaks : “One man in our crew was a character. He could mimic,
or talk and sing for any length of time, and must have been gifted with a
wonderfully retentive memory, for he recounted adventure after adventure of
the many expeditions, bringing in the different names of persons and places,
and what the former said and did. He managed to introduce the names in
rhyme in a most absurd manner. This amusement he kept up for five hours,
keeping the boat’s crew awake, and pulling hard himself all the time.”
{ibid ii. 241.)

, Mr. De Windt gives a specimen of Kanowit wit in the following.-
“The shouts of laughter proceeding from their corner of the house announced
that business was over, and that chaff and fun, so dear to the heart of every
Kanowit, was being carried on with great gusto. As we arrived and stood b\
the group, one of their number (evidently a privileged buffoon) begged to be
allowed to speak to the Resident. ‘ You remember that gun, Resident,’ said
he, ‘you gave me?’ (This was an old muzzle-loader for which Mr, H. bad
had no furthei use.) Oh, \ es, was the reply, ‘ what luck have you had with
it ? Oh, wonderful, said the Keinowit, ‘ I killed fourteen deer with one
bullet out of that gun ! ’ ‘ What !’ rejoined Mr. H., ‘ fourteen deer with one

bullet!— but that is impossible!’ ‘Oh, no,’ replied our friend, ‘for I cut
the bullet out each time ! ’ Roars of laughter greeted this sally.” (p. 74.)
His second story is in any case ben trovato : “An amusing anecdote is told
of an old Dyak living in the house we were moored off that dismal night.
This old man (of some 60 years) became enamoured, while on a visit to
Kuching, of an English lady s-maid residing there ; so much so, that he
repeatedly urged her to marry and accompany him to his jungle home. This
offer was declined with thanks; but on the morning of the day of the
departure of this merry old gentleman for his country residence, the lad\
missed her chignon, which she had placed on her dressing-table the night
before on retiring to rest. Not being possessed of so much hair as she might
have been, this was no inconsiderable loss. Six months later, when the event
was nearly forgotten, an officer up the Simunjan, noticing what looked like a
scalp on our old friend’s girdle, and knowing that the Dyaks never take them,

Character Notes and Sketches,

examined the object more closely; and havin^^ heard the story of its
abstraction from the lady’s apartment by the elderh lo\er, took it from him
and returned with it in triumph to Kuchin^m Such triu' love was worthy of
a l)etter cause, for the lady was considerably more aniun ed than llattia ed l)v
the incident, chignons not being an article kept in stoc'k l)y th(‘ native coiffeurs
of Kuching.” (p. iii.)

On the Upper Batang Lnpar once when Sir Chas. was very tired he induced
one of his followers to carry the Dyaks off to a little distance, where tlie
follower, assisted by one or two others, “continued to amuse them till past
midnight. He discoursed on steam vessels, and carriages, underground tunnels,
1)10 guns, electric telegraphs, anc] sundry other latter-day discoveries, which
brought forth roars of laughter, as he interspersed his small amount of truth
with the most far-fetched and imaginative episodes, to make it suitable to the
caf)acities of the Dyaks, who love the mysterious charms of spirits, and would
l)e grieved to think that all below the sun acted steadily and regularly
according to fixed laws. They swallow miraculous ('vents with the utmost
avidity.” (ii. 175.)

The Dyaks are a sociable and amiable community, with strong mutual
attachments, (ibid i. 57.) ‘‘No greater proof of their peaceful domestic and
social liabits could be desired than the (act that from live to lilt)' famihVs,
according to the size of the long-house, can li\ e under one roof without coming
to blows. . . . Among the Dyaks I newer saw or heard ;inything like high

words, much less a regular quarrel, between either children or adults. 'Fhe
people \vith whom I lived at Padang Lake and on the Sibuyau wcu’e always
light-hearted, and generally even merry. It was truly refia'shing to see people
so universally happy and contented.” (Hornaday, 466.) “ It an\' are sick or

unable to work, the rest help; and there seems to me a much stronger bond
ol union amongst them than I have ever seen among the labouring classes
in England.” (Crossland, Miss. Life, 1867, p. 162.)

‘‘ Ouarrels are veiy rare among the Dayaks, and this is remarkable as so
many live under one roof. Women do sometimes disagree, and then abuse
one another in the choicest Billingsgate, At last one will completely lose
control of herself, and she will rush out on to her o'wn opmi air [)latff)rm, upon
uhich the rice, &c., is dried, and catching up the loose flooring of l)and)oos
or other light wood, she will throw it all down to the ground beneath (eight
to twelve feet below). She is then satisfied, and will retire; to her room
\viiere, after much complaint and many tears, she will at last (juiet down.
After the heat of her anger has passed away she has to go out, pick up all the
llooring again, and put it back in its place.” (PA W. Leggatt.)

” I believe there are many good and even fascinating qualities in Dyak
women. They are not at all wanting in sharpness of intellect, good common
•"’cnse, firmness of purpose, and constancy when they liave once settled
down.

” In many cases they are more adept politicians than their husbands, and
their advice is often followed in serious business. Likewise their assistance

good opinion go a long way to establish a successful result in any
'Negotiation. Their general conversation is not wanting in wit, and con-

H. Ling Roth.^ — Natives of Sarawak and Brit, N. Borneo,

siderable acuteness of perception is evinced, but often accompanied by
improper and indecent language, of which they are unaware when giving
utterance to it. Their acts, however, fortunately evince more regard for
modesty than their words.” (Brooke, i. 70.)

Strangers are generally very welcome ; and it would be an annoying
idea to enter into their heads that they were considered either mean or
inhospitable. So the wayfarer is presented on his arrival with the best food
in the house. Occasionally it is not very welcome to a European, as it too
often consists of iish that emits a ver\’ high scent, or eggs of a verv
ancient date ; but there is generally some fruit, or a little clean boiled rice.
I was once presented with some preserved durian fruit, which stank so
fearfully as to drive my friends completely out of the house. But the
greatest luxury that can be presented to a native is always forthcoming,
and that is the box of areca nuts, and the other chewing condiments."
(St. John i. 49.)

“ One night (writes Mr. Crossland) I was away from my house, and it
was robbed of money and other things. The man who was suspected came
the next day to the Dyak long house. All the men sat quietly near,
pretending to be chatting. One man praised his short sword, and asked to
look at it, and then passed it on to other men, so that the poor fellow was at
their mercy. They sent for me to go up, and asked quietl}' if they should
fine him. I whispered, ‘ No, I have no proof against him.’ If I had said
‘yes,’ they would have tied him up, and I should have had work to keep their
weapons from him. The man left this part of the country in two days, and
went to his own tribe. The news followed him from house to house, the
people always giving him notice to quit, as they fear bad luck will follow them
if they harbour a thief. 1 wo days ago he came by night to a neighbouring
house, but ran away again, having liad bad dreams. Now, poor fellow, he
lives in a hut on his farm, with his wife, no one caring to have anything to do
with him.” (Miss. Life, 1864, 654.)

1 wo cases, I am acquainted with, where thefts had been committed.
Curses were pronounced, and in one case with the result of bringing back the
stolen property, and discovery of the thief; in the other with the result of
discovering the thief, though the property was not demanded back. The
Dayaks are very much in fear of curses. A Dayak curse is a solemn
invocation of death and calamity upon the head of the offending party.

‘ Mail salai niati ringkai.' ‘ May you die and be smoked, may you die and be
hung in the wicker basket’ ; i,e. May your enemy take your head and dry it
over the smoke, and enclose it in a wicker basket as a trophy. There are a
number of similar curses. 1 here is a well authenticated case of a missionary
many years ago being surprised after entering the river for his bath by a
couple of Dayaks out on the war path. They were hidden by the bushes,
awaiting his return to the bank, when he caught sight of them; in self-
protection he cursed them as above, and they were so stricken with fear that
they turned and fled. (Rev. F. W. Leggatt.)^

Character Notes and Sketches.

Kayans.

'‘The Kayans are, in some ways, an eiuiuirinjL;- and exact people, and
evidently prefer peace and comfort to warfare and strife. In this respect
they differ from the Dyaks, nor are they as industrious or clever as the
Dyaks.’’ (S. G. No. 245, p. 90.) Comparin<,^ the Kayans with the Dyaks the
Rajah finds the latter, however, "without doubt are the finer lookin.it people
and superior in most respects, being bravet, more truthful, less tia^acherous,
and more warlike.” (Brooke ii. 225.) Of two captive Kayan hoys who joined
him one "was a little fellow of nine \’ears old, and the son of a chief; the
other, a cousin, but a coarse-looking chap. We all became attached to the
former, who \Vas as proud as Lucifer, and on sonu'one w ishing to cut off Ins
wild flowing mane, he raved all day. He methodically kej)t to his custom
of unkempt hair, and the middle ribbon in the [)lace of trousers. When in the
gunboat, a man questioned him about a sister, who had also been taken
captive. After hearing her name, he wept tlu' whole day, refusing to receive
any consolation. It indicated much tender feeling in the lad, and one cannot
but be struck at the little fellow’s thoughtful appearance, and upright and
independent bearing,” (ii. 305.) Sir James says of them : " Their manners
are quiet, staid, and not in the slightest degree importunate or intrusive, and
their character certainly more energetic than any other class of the al)origines.”
(Mundy i. 262.) Of some Kayans on the Baram river Sir Spencer St. John
relates : " I may mention that these men have l)ecome so ver\' conceited that
they consider themselves superior to all except ourselves ; and, in their pride,
they have actually commenced killing the swallow, that constitutes their
wealth, saying it becomes a great chief to feed on the most valuable^ things
lie possesses, regardless of the ultimate consequences. (i. iiS.)

"The Kyans are said to be in the highest degree hospitable, and (onliding
in the honour of strangers who may have intercourse with them : they aie
like the Hill Dyaks, of the most scrupulous integritw so that the Malayan
trader never fears to leave his cargo in their hands, being sure that the lull
amount for which he has sold it will be forthcoming at the time stipulated. . .

" On reaching the Kyan village from the sea, the Malay trader fust makes
known his arrival to the chief, who appoints him a house to leside in.
During his stay he is at liberty to help himself to anything he may see which
is outside the doors of the houses : such as fowls, fruit, See. ; but to take
anything from the inside would be considered a robliery. The Kyan expects,
on going to other villages, the same privileges; so that when they visit
Serekei, which they never do in small numbers, but only' in large fleets,
attending their Rajahs, the inhabitants are glad to see them gone again, as
their helping themselves is troublesome. They go to the trading-boats in the
river, and take cocoa-nuts, and other things; but only such as they recpiiie
for immediate use. On a recent occasion, being invited by the Patingi o
Serekei to assist him, they had nearly come to blows about this custom with
the traders at that time in the town, as they insisted upon being done to as
they did to the Serekei traders who came to them, and they were too lesolute
a^nd nurperous to be refused.” (Low, p. 336.)

' . Physique.

bamboos, their bodies bent nearly double, and groaning under the weight
of their burden. (Ch. vii. pp. 75-76.) I found the Pyaks here (at Scnn)
well built, strong-looking fellows. Korap, however, was very prevalent ;
one victim to this disease, who was my neighbour in the head house, was
in a fearful state, being covered from head to foot ; he, poor fellow, appeared
to suffer great pain. The women here were much superior to the general
of Land Dyaks, being stout, hale, and hearty. (Ch. viii. p. 76.) The Serins
Mie boat-builders, ajul good boatmen ; they are physically well built and strong,
but they suffer very much from korap. . . . The Serin women are well

favored, strong, and healthy, and there is no complaint of their being barren.
One or two of the girls were decidedly go(Ki-looking. (('h. vii. pp. 77-78.)
The Bran" Dyaks are a poor, miserable tribe, wedged in between the
Serins and Si Bnngos. The men se(‘m low-spirited and despondent, and arc'
physically inferior to almo«^t all the; Land Dyaks I have met with. 'I'he
women bear but poor children, their constitutions being enfeebled by close
inter-marriage, and by the hardships attendant upon their wild and lal)orious
('\istence. (Ch. vii. p. 80.) At Bukar, notwithstanding what I have said else-
w here of the state of the village, tlicse Dyaks are well made, sturd\' fellow's ;
e.xcept goitre I noticed little disease, and there sereins to be; no sickness,
(('h. viii. p. 82.) The men and women are well shaped, strong, comely, and
healthy, some of the young women almost good-looking, several of the little
girls decidedly pretty.” ,(Ch. viii. p. 84.)

An anonymous wTiter [W. 1. E. de M. in The Field (20 Dec., 1884)
remarks: “The Bukar Dyaks are decidedly a much (iner race of men than
any other Land Dyaks I have met with. Many of them are tall, handsome
men, and not a few w'ore long beards, such as no Savar Singgi Dyak can
boast of. Their noses also are a decided improvement on the style adopted
l)y the other Land Dyaks, among wdiorn I have often seen faces with beautiful
eyes and very well-shaped mouths, but never w'ithout hat, broad disreputable
noses.”

“ The Bukar women have their limbs spoilt from carr}'ing heavy w'eights,
(Wen from their tenderest age, over exceedingly st(;ep ground; their legs
appeared bent. I sa\v one mother bearing on her back two children, and
a basket containing twenty or more bamboos lull of water, the latter a
•sufficient load for one person. In the harvest, they act as beasts of burden,
and bring the bulk of the rice home. The children, in general, w'cre very
clean and pleasing.” (St. John i. 221.)

On the Quop River Sir Chas. Brooke notes: “ We passed some Dyak
houses, and wefe followed by a few guides who were good specimens of the
inhabitants. Their skins were about the colour of a new saddle, their
features not good but pleasing, with raven black hair flowing down the back.

Mr. Houghton describes the Upper Sarawak Dyaks: “ The complexion is
yellowdsh brown, the eyes and hair black; the latter is coarse, and is
generally worn long; in some cases it is inclined to curl. Ihe shape of
the head is round, a little elongatedvon the top; the face is broad; the
<^yes large ; the nose a little pressed in on the bridge, and wide at the bottom ;

H. Ling Roth.^ — Natives of Sarawak and Brit, N, Borneo,

In August, 1875, H.H. the Rajah was at Balleh, and there flocked to
him all the Dyaks and Kayans who had grievances. The account is so
characteristic of the life of the people that its reproduction will not be out of
place here.

Notes of the Daily Proceedings of H.H. The Rajah
WHILE AT BaLLEH.

Kanowit. — Niuan asks permission to farm in Lasih in Kanovvit with
Andam, but he does not wish to give up his old place Peninlau. Sampurai
recommends his going there. Niuan has j)ermission to go there; he is tax-
collector as far as Lasih. Usit asks permission to move up to Niuan. He
is told that if he goes he must be responsible in having mixed up with the Ulu
Ayers, who are unsettled.

JuK’ 4th. — The fine paid b\' the Poe Dyaks ajnounting to about 30 pikuls
taken to Balleh fort. This is paid by the Poes of their own free will. The
Government do not engage any settlement of this case, nor has it demanded
the tine, but hope to settle the case amicably with the Kayans.

ILalleh, July 5th. -Met Lniat, the chief of the Kayans, who lost his two

children killed by Poes — in all fourteen children and women — besides this,
the offenders stole five heads of chiefs from the graves, and took many things
belonging to them. Tliese murders were committed after they had been
living for some days in Uniat’s house -had been fed by him and his people—
and tlu‘ murders took place when the men had gone out of their house to
their daily occupations in the jungle. Uniat says he has no desire to receive
a. fine, and asks for retaliation, but will obey the Government in whatever he
is ordered to do.

6th.— A letter is sent to Abang Bonsu to order Orang Kaya fanua and
the oUier Tuahs of Poe, to deliver up the people who murdered the Keiyans,
that five days are given to make their appearance in the Sibu fort, failing this
Poe will be attacked. Uniat is acquainted with this decision. Letter sent to
Ml. Houghton to be ready to receive these people in strict confinement. Met
luahs who came of their own accord; Grinang, Jitti, Jarau, Kanniau, and
seveial others; after talking for some lime, the\’ were told that things had
become very confused up this river, that after “the first attack on Tamans
made by jitti, they were not justified in attacking people in the Kapuas who
were not enemies and who had never molested them. They were told that
they had taken the law into their own hands, and that now it was difficult to
say where matters would end, as they had brought a hornet’s nest of tens of
thousands against them. The Rajah said he should take his course in pro-
ceedingwith them and then asked them what they had to say ; Grinang was
the first to speak, he said he had headed a party against the Tamans who had
over and over again followed the Ukits in attacking him and he enumerated
13 names of his people who had,, been killed or taken prisoners by them.
One, his own sister or brother (Miniaddeh), for whom he had paid five jars
to get back; that he had never before retaliated owing to the restriction of
Government, that the Ukits were always the leaders of the Tamans, and the

48 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

the nostrils are large, the lips thick, and the teeth rather projecting. . .
They are very strong- and robust people, and able to bear a long abstinence
(some two or three days). Their life is a very hard-working one. Several
months in the year they live entirely away from the village in houses built
on the farms in the jungle, preparing the ground, sowing, weeding, ami
harvesting. They are able to carry very heavy loads on their backs. Men,
women, and children work on the farms. The women are not treated with
any distinction with regard to the farm-work.” (Houghton, M. A. S. iii. pj).
T95 and 198.)

The Senuahs: “ The men, with few exceptions, are clean and well built ;
the women and girjs appear healthy, and are in many instances good-looking. '
(Houghton’s Report.)

“In point of physique the Sennali tribe is vastly superior to any of, the
Dyaks I had visited. The men possess more stjynina, are well built, healthy
and strong, more clothed than the generality of their countrymen, while in
manners and address they are open and independent, being devoid of the
shyness and timidity which characterizes this people. Some of the women
are really good-looking, with clean, healthy skins and cheerful, smiling faces."
(Denison ch. vi. p. 65.)

The Sennahs are altogether an interesting tribe ; in manner the men arc
more polite ; the women are fuller of life ; some of the girls were pretty,
their best age being six to sixteen, after that they begin to fall off.” (St.
John i. 142.)

Sir Jas. Brooke writes of them : “ From the numbers I have seen I
may safely pronounce that they are by no means a fine race. Their stature
is short, their persons generally slight, though well formed, their muscles
little developed, and bearing all the marks of savage life by exercise, but
not labour; the countenance is intelligent, the eye good, but their colour
is scarcely so light as that of the Malay, the general characteristic of the
countenance the same.” (Mundy, 205.)

Of the Lundus Lieut, Marryat writes : “ There were many women among
the groups ; they appeared to be w'ell made, and more than tolerably good
looking, (p. 47.) . . Speaking of the sons of a chief, he says : “ Without

exception, these three young men were the most symmetrical in form I have
ever seen. The unrestrained state of nature in which these Dyaks live gives
to them a natural grace and an Easiness of posture, which is their chief charac-
teristic.” (p. 75.) And of the Lundu people generally he says: “They
are middle-sized, averaging 5 feet 5 inches, but very strong built, and well
corlditioned, and with limbs beautifully proportioned. In features they differ
very much from the piratical inhabitants of these rivers. The head is finely
formed, the hair slightly shaven in front, is all thrown to the back of the
head ; their cheek bones are high, eyes small, black, and piercing, nose not
exactly flat — indeed, in some cases I have seen it rather aquiline; the mouth
is large and lips rather thick, and there is a total absence of hair on the face
and eyebrows.” (p. 78.) He describes a Liindu as follows : “ His complexion
was somewhat darker than |hat of the generality of Malays. The countenance
intelligent, the eye quick and wandering, the forehead of#a medium height.

Character Notes and Sketches.

latter had made attacks on them with impunity, so long as they were stopped
from going on the war-path. The Tamans purchased the captives from the
Ukits; that they do not justify the attack made on the Mamulohs by
Ranggau, and allow he “ mungkeled ” was the aggressor. They all say they
will be glad now to make peace with the 1'ainans, and whoever breaks the
peace in a future day should pay any fine imposed at the peace-making
ceremony. The meeting ended by the assurance of them that they never
wished to live far from traders and always should protect them as much as
possible, but that they could not stand being killed with impunity without
making some return.

Kanniaii spoke of the murder of six of their people in the l:)arram by the
Tinjirs, and now two years and more had passed, and that the\ wanted to
make an attack on Tarnalong’s part}-, whose agents had since attempted to
take the life of another man in Sapieng, in the Sarawak territory, and that
Tamalong was frequently in the habit of sending messages to the Kayans of
this side to try and dissuade them pac ing revenue to vSarawak Government ;
that he was independent both of Sarawak and Brunei.

7th. — Apai Bansa and one or two others sa}’ that Kling and Ego have
made an attack on a Bakatan house in Palin, a tributary of Kapuas below
Suai. The house has five doors, and its iidKd)itants killed two of Ego's
people when living in Katibas last year. l'he\' were killed when fishing,
logo's people turned out and followed their tracks to their house in Palin.
These Bakatans used to live in Katibas, but removed to Palin many years
ago. They are living neai* the Malolis, man\ of whom (some forty or fifty)
are living in this river, and who sa\' that if their people in Palin ‘'penguang”
assist the Bakatans they deserve to be killed or attacked.

Apai Bansa says at the time of the ballci against the Ka}'ans, Lesorn,
with a part}^ of Punans living at tht^ head of the Rejang above all the
Kapuas, killed seven of his people in Balleh river. Since then Lesom has
been fined six pikuls for committing this onslaught, and has paid three.
Apai Bansa asks for the remaining three, or to be allowed to make an attack
on him. Apai Bansa is told that the remainder of the fine shall be demanded
to be paid in full.

Mandang says that Trong, one of his following, was killed in a row by
Biat some years ago (ten or more); that a short time since thr^ case was
opened among themselves, when Biat denied having killed Trong, and l)oth
parties determined to dive, and the losers were to pay a tajau Rernang (alias)
and a chanang. Biat’s party lost, and he now refuses to pay. Gargasih,
Unjup, and others who were of Biat’s party, allow that he lost and should
pay.

loth. — The Kayans were strongly recommended not to make an attack
on the Poes, as the inhabitants in that river have either run away or removed
to a great distance inland. Jok and Ukat were sent up with Uniat to re-
commend the Kayan Tuahs to .take this advice, but if they were determined
to make a demonstration against Poe, it was to come off as soon as possible,
and that the balla was to pass on and not to stop at the fort, and return as
soon as possible.

Physique.

His stature was 5 feet 2 inches, his limbs were well formed and muscular,
the ankles and knees small, and his chest was expa^ided. He walked well
and erectly, and bore every mark of his physical powers havin^^ been
developed by constant exercise. He was by no means shy or reserved, but
answered readily to our questions, and often when they exceeded his power
of comprehension made us repeat them.’* (Miindy i. 21.)

Lieut. Marryat describes this same Lundn thus (p. 73) : “ 'Fhe eldest son
of the chief came to us immediately, in a canoe. He was a splendidly-formed
young man, about twenty-five years old. He wore his hair long and flowing,
h is countenance was open and ingenuous, his eyes black and knowing. His
dress was a light l.)iue velvet jacket without sleeves and a many-coloured sash
wound round his waist. His arms and legs, which were symmetrical to
ndmiration, were naked, but encircled with a profusion of heavy brass rings.”
I’dsewhere he says of tlie Luiidu : “ They were copper-coloured, and extremely
ugly; their hair jet black, very long, and falling down the back; eyes were
also black, and deeply sunk in the head, giving a vindictive appearance to the
rountenance ; nose flattened ; mouth very large ; the lips of a bright vermilion
from the chewing of the betel-nut; and, to add to thiur ugliness, their teeth
black and filed to sharp points. Such is the personal appearance of a l .oondoo
Dyak.” (Marryat, p. 5.)

I'he Dyaks are asr little blessed with beauty as the Mala\’s. The bridge
of the nose is flat, the nostrils very wide, large mouth, the lips pale and puffed
up, and the gums projecting. Like the Malays they lile their teeth and colour
them black. The expression of their faces is generally calm and good-natured,
and sometimes somewhat stupid, which may partly be due to the custom of
k(;eping the mouth continually open. Their skin is a light brown, eyes and
hair black. The men wear their hair short, the women wear theirs long,
straight, hanging down, and not plaited. The gait and bearing of the women
is very ungraceful ; they place their feet wide apart and push their belly
forwards. ” (Pfeiffer, 77-78.

" “ Several of them [women] would probably have been considered pretty even in Europe,
and the state of confusion into which they were thrown added not a little to their interesting appear-
ance, Their features generally bore some resemblance to the Malays, but many were even fairer
than the Chinese ; while several were freckled by exposure to the sun, which I had never noticed
l)efore in any of the natives of the Archipelago, . . . I had previously heard of the Dyaks only, as a
barbarous people, more strongly addicted to human sacrifice than any other race in the world, and
1 was, therefore, totally unprepared to find them so mild and prepossessing in their appearance.

■ . The Dyaks are of middle size, and, with the exception of those who are continually

-r.^npe/l up in their little canoes, are invariably straight-limbed and well formed. Their limbs are
well rounded, and they appear to be muscular, but where physical strength is to be e.xerted in
carrying a burthen they are far inferior to the more spare-bodied Chinese settlers. Their feet are
bhort and broad, and their toes turn a little inwards, so that in walking they do not require a very
wide path. Their foreheads are broad and flat, and their eyes, which are placed farther apart than
those of Europeans, appear longer than they really are, from an indolent habit of keeping the eye
half closed. The outer corners are generally higher up the forehead than those nearer to the nose,
^0 that were a straight line drawn perpendicularly down the face, the eyes would be found to diverge
t little from right angles with it. Their cheek-bones are prominent, but their faces are generally
plump, and their features altogether bear a greater resemblance to the Cochin-Chinese than of any
>ther of the demi-civilized nations in Eastern India. . . ■ The Dyak countenance is highly

prepossessing, more so than that of any people I have yet encountered. On only one occasion did
i ever perceive a decidedly sulky expression, and that was in the case of a lady who had been treated
E

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Dian (Kayan) says a Dyak named Galau, living near Kapit, was staying
in his house up the river. They were in friendship according to custom,
when Dian and his father gave him a boat, a parang ilang, &c,, as price of
a tatawak, or an interchange of presents. After this, he, Galau, came into
his room at night and stole a gold peding valued at seven pikuls or more.
Galau left his house, and the murders took place in Uniat’s house.

loth. — The Kayan Chief, Batu, arrived in a war-boat, and during an
interview this morning, says he is disinclined for the force of Kayans to
go against the Poes, who he hears have all run away. He does not wish to
receive the hue, which he hopes the Government will keep ; nor does he wish
to make peace with the Poe D}'aks or with any one who harbours them, but
on a future day, when the Tuahs are able to meet, some other arrangement
can be made. That he does not wish his people to kill any but those who
are their enemies, a,nd that he^ shall always support and obev’^ the Government
to his utmost. This is the settlement of the Dyak, Poe% and Kayan case for
the present,

nth.— Uniat this morning attempts to alter the decision of yesterday
in saying he wishes to take advantage of the Kavan balla being ^prepared
for making an attack on Pot^ He is told that if the balla attempts to
])ass the fort it will b(> hred into, and on its way back. The decision of
yesterday will hold good, and Uniat (mgages to accompany the Rajah to
Kuching.

14th.— The Dyak Tuahs, Grinang, Jitti, Kaiiniaii, Lang. Biibau, and
others came and were told that whoever went on an expedition after this
without the sanction of the Government would he considered an enemy.
Kaiij.;gau was declared an enemy, and whoever received him would be fined
ajar ; this tc) hold good throughout the country. That the murderers of
the kayans will also be considered enemies, and on the return of Ego, Kling
and Onggat s expedition that thej’ may despatch messages of peace to the
l arnans and others in Kapuas waiters, and that should Ongatt’s, Kling’s, and
Ego’s expedition have killed any others except those who killed them,’ that
they will be fined and the heads delivered up.

In consideration of Gnnang’s peoplb having suffered so much from the
enemy he attacked, the one captive shall be given back and one kept, to be
retained to his connection m case of peace-making on a future dav.

le 1 uahs ask alioiit the Peng Kayans, who live two days from Balleh
river, and aie m the lurbit of trading in this river.

his mv^'l fifteen- of

his anak buah m two boats were killed at the mouth of the Pofe river; the

ng K.-iyans weie in six boats, and came down the river to make an attack

kllle? 'tl lem'dr"?' -w and

peace but thlv . "" r "’ake

Penrrs Thev have ° murders, make a demand on the

The Peng Kayans live in a tributary of the Kapuas river. (S. G. No. 106.)

50 H. Ling Roth. — Natives of Sarawak afid Brit, N. Borneo.

Sea Dyaks.

“In general appearance the Sea Dyaks have the advantage of the Malavs
and land tribes, being of a higher, though still short, stature, well-made, and
with limbs of excellent proportions ; a subdued and calm, but resolute air :
an imposing carriage, w^alking with a light and graceful step, and peculiarly
self-possessed bearing ; these qualities impress the stranger more favourably
than the smaller stature, less elegant figures, darker features, and more
cunning expression of the countenance of the Malays.” (Low, p. 177.)

“ The men are fine healthy fellows, the women were mostly rather ill-
favoured in personal appearance and the children were, without exception, very
dirty, but all were good-natured and polite. . . . The men are well-propor-
tioned but sparely built, and not, as a rule, what would be called muscular.
Their form denotes activity, speed, and endurance, rather than great strength ;
precisely the qualities most required by a denizen of the jungle. While this
is true of the men in general, it is by no means uncommon to meet thick-set
and muscular individuals ; almost the first Ih ak I saw, Dundang, was a
fleshy native Hercules. Their movements arc easy and graceful, their
carriage always erect. TIk^ color of a typical Sea Dyak is dark-brown with a
a strong tinge of yellow ; his hair is jet-black and falls in graceful, flowing locks
upon his shoulders, instead of being perfectl}’ straight and characterless like
that of the Malays. ISut the Sea Dyak women in general are by no means
bad-looking. Their faces are bright, intelligent, and interesting, and I dare say
others would call many of them pretty. As a rule they are handsomer than
the men. Sojne that I saw were .so clear-skinned and light as to be really a
dark-)^ellow, but sufficiently warmed with brown to make it healthy-looking,
and far from disagreeable. Their eyes are always jet-black and sparkling,
and their hair, which is abundant, well-kept, and drawn straight back
without parting, is likewise glossy and black as a raven’s wing. Their teeth,
alas ! are also black from chewing betel, which likewise reddens their lips for
the time being. Their busts, which are always exposed, are generally pluuq)
and well-formed until old age mars all such beauty and leaves the skin

rather indecorously by some Malays. Those whom I saw for the first time (except in one instance
on my return from the gold-fields), always cast their eyes on the ground, and sometimes turned
away their faces in a manner similar to^ that of a bashful child ; but by pretending to take no notice
of them, and conversing with someone who happened to be present, they would after a time steal
an occasional glance, and if they understood Malay, I generally managed to draw them into con-
versation. Their bashful manner, however, rarely wore off entirely, even after frequent meetings.
The countenances of the Dyak women, if not exactly l)eautiful are generally extremely interesting,
which is, perhaps, in a great measure owing to the soft expression given by their long eyelashe.s,
and by the habit of keeping the eyes half closed. In form they are unexceptionable, and tin'
Dyak wife of a Chinese, whom I met with at Sin Ka wan,' was, in point of personal attractions,
superior to any Eastern beauty who has yet come under my observation, with the single exception of
one of the same race, from the North-West Coast of Celebes. In complexion, the Dyaks are much
fairer than the Malays, from whom they also differ greatly in disposition and general appearance,
although not so much as to lead to the conclusion that they could not have sprung from the same
source, giving rather the idea that the cause of dissimilarity has proceeded from the long disconnec-
tion of the Malays from the original stock in addition to their admixture and intercourse with
foreign nations. The Dyaks are a much superior people to the Malays, although the latter affect
to consider them as beings little removed from the orang-outan." (Earl, pp. 21 r, 257, -261.)

Character Notes and Sketches-

Milanaus.

‘'The Malanaus are an industrious and well-to-do people. . . . They

are litigious, and they have less regard for truth than their neighbours the
Malays and the Dayaks. But they are good-natured and hospitable ; the
men avoid ostentation, and very seldom array themselves in rich costume,
but like to see their women wear gold ornaments and clothes of fine stuff
fringed with valuable beads.” (De Crespigny, J.A-I. v. 3.^.)

“They are mild and peaceful, being (|uiet and gentle in disposition; they
care not for heads, although a few are still kept in their houses. Ihey are
submissive to the authority of their superiors, and crime is of rare occurrence
amongst them ; the most serious cases with which the Luropeaii residents
are troubled are hecharas, or suits connected with their sago lands. Several
of them have shown a great a|)titude for learning, and have even learnt to
write the English character.” (p. 199.)

Bakatans.

“This was the first time they had been to the mouths of any of the rivers ;
the sight of the sea was entirely beyond their comprehension, 'hhey explored
my house and belongings with keen curiosity, my large looking-glass claiming
a fair share of attention, and causing bursts of laughter when they discovered
there was really no one behind the frame. My kangaroo bitch they called
a deer, never ha\dng seen a dog so large or of that descriiition before ; the
horse they thought a remarkable bird. On seeing an oil-painting of a lady,
which was painted in relief with a dark background, they would not believe
it Wcis not alive, but climbed a cheiir to pass their hand across it ; they asked
me to desire the lady to ‘ come down.’ It was amusing to watch the air
of superiority with which the intelligent Dxak lad introduced his friends.
Breech-loading weapons and strange things to the Bakatans, which called
forth expressions of wonder and delight, were treated !)}■ him with stoical
indifference ; his manner somewhat resembled an habitue of town life showing
his country cousin round on his first visit.” (W. M. Crocker, S.G. No. 122, p. 8.)

Dusuns.

“The Dusuns in character are quiet and orderly and not particularly
brave, but no doubt would be industrious if c:>ccasion arose ; a very good
rural population, with somewhat yokelish notions. Any' slight bloodthirsty
t^?ndencies that circumstances and the want of proper restraint have driven
them to, are gladly abandoned wherever our influence has spread. Ihey
show every symptom of thriving and increasing, under a proper firm
goverhment, and there is no fear of their melting away and disappearing like
so many races have done, w'hen brought into contact with the white man.
(Fryer, Jour. Anth. Inst. xvi. 236.) The same author writing from Imbok
says: “The chief and men were a lithe, active leopard-like lot ; very light-
brown colour ; wearing their hair about fifteen inches long, hanging down
over their shoulders, in the same way as I have seen the Sarawak Dyaks do ;
but whereas in their case it has an uncouth effect, here it seemed to add a

Physique.

hanging from the shrunken sides in hundreds of wrinkles and folds. The
qlrls marry at sixteen and are old women at thirty.” (Hornaday, pp. 41 5,
139-461.)

Of other Sea Dyaks we read In youth and before marriage their
li^rurcs are slight and graceful, with small waists, and not too largely
developed to obliterate the sylph-like contour of a budding beauty. Their
eyes arc, in most cases, jet-black, clear, and bright, with cjiiick intelligence
and temper beaming through the orbs. The shape of the lid when
open is very oval, the lashes are long and thick, forming an abundant
fringe, which shades the sun’s piercing rays from the jiupils. 'I'he brow
covering is often S{) perfectly arched and finely chiselled, as to lead peojili' to
think that the outline has been shaved, as is done in many ICastern countries.
We must .step, however, the short distance of an inch and a half, from the
sublime to the ridiculous, and describe the nose by the simple but expressive
term, ‘ snnbby and tiirn-upV Then pass on to the mouth, from here to
yonder, naturally ill-shapen and made Nvorse liy disfigurements, from the
excessive chewing of sirih and betel-nut. The teeth are stained black and
tiled to a point, and the red juice is liesmeared o\’er their lips and considered
an adornment. ’ They arc not, however, thick lipped, nor doc-s their
aj)j)oarance evince an excess of the sensual passions, as is hnmd in many
Asiatics. I'lie general expression of their countimances is attractive b}- the
buoyancy and brightness emitted from the eye; tins ebarm pleases and
softens the remainder of their irregular features, d'he hair ma\ be compared
to a Shetland pony’s tail, long, bright, and coarse, which lasts as long as
health permits. A fever quickly deprives them of this l)eaiitiful adornment,
of which they are exceedingly proud. They .seldom fail to sliake their heads
l.)efore a spectator, in order to toss their flowing tresses over their back and
shoulders. The more favoured ones, too, when on a visit, are fond on the
excuse of excessive heat requiring the jacket to be withdrawn, to expose a
smooth, satiny, brown skin. In warm climates this can scarcely be con-
sidered an indelicacy by the most sensitive. . . . Their labour soon brings
an excess of muscle over their frame, and then their appearance becomes
hard and healthful, but less interesting. The bolding of parangs in their
unformed and youthful hands, for the purpose of cutting young jungle, injures
their fingers, and many are to be seen with crooked and enlarged knuckle-bones.
1 he ankle swells with continual plodding up hills, or in swampy grounds.
This, however, soon vanishes when they are restored to quiet life.” (Brooke i.
66-6g.) Their gait is very stiff' and ungraceful. It resembles waddling more
than walking, and they always have the toes turned in, owing to the scantiness
of their dress, and the habit of fixing its folds between the knees. 1 hey are
wonderfully strong walkers, and fetch water for everyday household purposes
from surprising distances. The colour of their skin varies considerably, not
so much between one tribe and another as in various localities; and w-hether
it be attributable to different kinds of water, or food, or increase of shade from
old jungle, is a question. But there is no doubt that all who reside in the
interior are much fairer than those who have moved towards the mouths of
the rivers, and a very few years is able to effect the change of appearance.

92 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

grace to the people. They also had a cheerful springy sort of way of settiivr
about things that was quite taking.” (Diary 4 Mar.) ^

“ Dusuns are a tribe open to sensible advice.” (Witti, Diary 18 iMav' )
‘‘ Theft is of rare occurrence among those of the interior.” {ibid 29 May.)

‘ Dusuns are not given to telling gratuitous fibs, but you have in ' every
case to go and see for yourself to make sure.” (ibid 31 May.) “ Having had
occasion to observe Tambonuas in four different rivers pretty far apart, I can
safely assert them to be superior to the Dusuns proper in several respects.
Industry and quick perception are common to all the aborigines in the
northern-most Borneo ; but the Tambonua is free from drink and dirt and
there is about Tambonuas not only nothing ferocious known, but they are
possessed of the only redeeming feature of the pure Malay race, namely a
•sense of decency and politeness.” (ibui 12 June.) “ Bravery in combat
scarcely gives a man so much credit among thpse tribes as when he has
walked so many miles further inland than the ‘ old men did.’ ” (ibid 2s Nov )
a traveller were first to become acquainted with the Dusuns of Tambiyao
■ab and Sumalang, he would scarcely take a bias to the tribe, as these are
greedy, inhospitable and addicted to lying.” (ibid 26 Nov.) At Sou2ogou a

^ 1 iST ,r “ •'■<* “Kile ma., is no, Jilc ’t

an, only his teeth and his hat. (ibid 26 Mar )

At Giinmbu, as at Bungol, Sir S. St. John'could not purchase fowls except
at absiird rates. ‘ It is curious that these people show no hospitality--

trrn^a^tt; ’’ "d - ”> -ery

,, T. ''hen also among the Dusuns he writes •

very rarely ^ Borneo to afford shelter to travellers, but they

y > 1 kc to entei houses who.se owners are absent.” (i aos ) “ In

disposition the Dusun is hospitable and kind, a visitor from anther tribe
neariy always meeting with hospitality; but I have known the Melangkaps

had not'' supplSuh"" ""if

(Whitehead p 108 i Th however, seldom visit each other.”

• rerf i ’ u ^ in all their dealings with one another

ioZr TtTeTss

Rot into difficiil'tk.s'w'ithfl “P"'*”.'’ on the march when mere boys

etronser

with the men and sorn^ rf fn ^ chaffed. Ihe women mix freely

discussions. They are ^ood-f > ^ 1 ^"'^1 great weight in the village

kindness, though of coimse ns easily managed wi,th firmness and

it is impossible to deal.” ’(ibid'iogT “ T^r"’

generally more or less lewd ibra ^ ^ amusing anecdotes are

often chatter an^ iSh lont’ n st f ««erriment ; they

supply of ‘ tuak ’ or arrack in^the '^hen there is a good

times in their cups.” (ibid loo ) quarrelsome at

'vages in advance, they are expected to^ kee •" receive their

and I must say always do for i u , ? of the contract,

advance, I have never once been sv'-"di a. dozens of natives in

his wages to a substitute.” (ibid 112!" “Th go he pays over

[iota 112.) The Dusuns are very honest people;

52 H. Ling Roth. — Natii}es of Sarawak and Brit, N, Borneo,

They say themselves it is owing to the muddy colour of the water in the
lower grounds, whereas further up the river they bathe in and drink of clear
gravelly-bedded streams. Their natural tint is an olive or bronze colour,
which in my opinion is remarkably s^uited to the human race.” {ibid i. 70, 71.)
“ The chiefs wife brought out a child to show us, of which they were both very
proud ; but a more consummate lump of ugliness I never set eyes on.” {ibid i.
94.) On one occasion, when the boat was empty, she was hauled over by
long rattans, and one Dyak of our party held her bow. As he skipped from
one rock to another he looked like a baboon, although he was a beautifully,
proportioned fellow, about 5 feet 8 inches in height, thin and straight, with
no calf to the leg, which is always a sign of activity in Dyak estimation. Ih-
had a grown-up family, and must have been on the wrong side of forty, but
yet a stranger might have taken him for twenty-five. All our party were
amused with his movements, and his tongue never stopped wagging.”
{ibid ii. 166.) At J^allei a chiefs wife informed me “she had had ten, and now
had grand-children. She seemed quite young herself, and her hair still flowed
in long raven tresses. Their figures are not good, and I have not as yet seen
a passable-looking one among them. The men are stout and strong, with
full limbs, and have not bad features; their noses arc certainly much more
developed than in most other tribes.” {ibid ii. 171.) Further up the river was
Apai Jantai’s house. “ It was a better house than we had yet seen, situated
on the side of a steep hill about 400 feet from the water, up and down which
the stout damsels thought nothing of carrying water three and four times a
day, besides climbing in other directions to attend to their gardens and various
pursuits ; but look at their calves, which the steeps had developed ! A heavy
load of padi, and a little child sitting on the top of it, are a common burden
for a young mother.” {ibid ii. 173.) “ Men seemed like ducks in the water,

and the most active now became conspicuous swimmers and divers, all had
their duties. The amount of exertion of this kind which the natives will
undergo is simply wonderful. They keep it up hour after hour in the coldest
mountain stream, jumping in and over places where Englishmen could not
stand, as the rocks w^ere as slippery as glass, and many of the ridges were
not over three inches wide, without a holdfast of any sort, making one giddy
to look at them. . . .” {ibid ii. 260.) “ The crews assisted one another,

creating a deafening sound. The din of bah, bah, bah, and yells even drowned
the sound of the cascade.” (ibid ii. 261.)

“ Dyaks gazing or watching naturally place themselves in graceful
attitudes, and arrange their cloth around their shoulders as a Highlander
his plaid. I especially remarked these lithe, upright, and pliable figures,
which a sculptor might have coveted, combining slim grace with great
muscular development; and this is really required for such work as they
undergo in this country, which without doubt is the most difficult to travel
over.” {ibid ii. 254.) Balang's people, “ numbering about two thousand
men, are fine specimens of Dyaks, each being nearly equal to two Malays
in muscle and weight, for they are taller by some inches, with great develop-
ment. One of the chiefs came to me yesterday and complained, ^ The sea
men (Malays) don’t know how to pull ; they jerk at their paddles too much

Character Notes and Sketches.

during the whole of my lengthened intercourse with the Melangkaps I never
had the smallest article stolen by them, though opportunities were many.
The only thieves I met with amongst these tribes were the Kuro family at
Kiau ; and when I informed the villagers of this fact, they were most anxious
that I should not give their village a bad name.” (ibid 114.)

It is very curious that Sir Spencer St. John in 1858 had also to complain
of the dishonesty of the Kiau Dusuns. Speaking of these people he says;

“ We have never found the aborigines inclined to pilfer ; on the contrary,
they are remarkably honest ; and should these prove to be of a different
disposition, it will be an unique instance.” (i. 248.) Then he continues :

‘‘ To-day, we had a specimen of the thieving of our Ida’an followers. One
man was caught burying a tin of sardines ; another stole a Bologna sausage,
for which, when hungiy, I remembered him, and another a fov\d.” (ibid i, 266,)

. . . The aborigines, in general, are so honest that little notice is taken of
this good quality ; however, to our surprise, we found that these Ida’an were
not to be trusted. We were warned by the Beijus to take care of our things,
but we felt no distrust. However, at Kiau the^y proved their thievish
qualities, which, however, we frightened out of them, as during our second
residence we lost nothing there. At the village of Nilu one made an attempt,
which we checked.” (ibid i. 376.)

At Kiau we amused ourselves in collecting vocabularies, and trying to
make ourselves understood by the people. They showed a great readiness to
assist us, particularly the girls, who made us repeat sentences after them, and
then burst into loud laughter either at our pronunciation or the comical
things they had made us utter, (ibid i. 315.) The villagers api)eared to be very
glad to get us back among them, and the girls became friendly and familiar;
they even approached us and sat at the end of our mats, and talked, and
laughed, and addressed us little speeches, which were, of course, nearly
unintelligible, though we were making progress in the language, d hey had
evidently been very much interested in all our movements ; and as our
toilettes were made in public, they could observe that every morning we
bathed, cleaned our teeth, brushed and combed our hair, and went through
our other ordinary occupations. To-day they had grown more bold, and were
evidently making fun of the scrupulous care we were bestowing on our
persons while the cook was preparing our breakfast. We thought that we
would good-humouredly turn the laugh against them, so we selected one who
had the dirtiest face among them — and it was difficult to select where all
were dirty — and asked her to glance at herself in the looking-glass. She
did so, and then passed it round to the others ; we then asked them which
they thought looked best, cleanliness or dirt : this was received with a universal
giggle. We had brought with Us several dozen cheap looking-glasses, so we
told Iseiom, the daughter of Li Moung, our host, that if she would go and wash
her face we would give her one. She treated the offer with scorn, tossed her
head, and went into her father’s room. But, about half an hour afterwards,
we saw her come into the house and try to mix quietly with the crowd ; but
it was of no use, her companions soon noticed she had a clean face, and
pushed her into the front to be inspected. She blushingly received her

Physique.

H) move a boat against a current.’ The stroke of these Dyaks is long ; their
heads are almost bent down to their knees. Besides, they work much more
unitedly, whilst the Malays so often stop to smoke, or chew, or chat ; hut in
many places about here all must use their strength or the boat would drift.

A Dyak is in his element when on an expedition, and takes a pride in all he
does, cooking regularly only twice a day, and feeding all in company, when
the rice is divided equally to each man.” {ibid ii. 268.)

“ A Sciribas chief of a tribe near came aboard, named Lingir- a short
man, of most perfect symmetry, serpent-eyed, with the strong savage pictured
in his physiognomy. While he sat on the deck I could not keep my eye off
his countenance, for there was peculiar character lurking underneath the
twinkle of that sharp eye — avarice, cunning, foresight, and prudence, all
within so small a compass.” (ibid i. 25.)

“ One Saribus Dyak of our party, who had Ixjeii lined 1 don’t know
how many times for taking beads from any one he met in different directions,
was on this occasion of invaluable iiSe. He seemed never to tire, anti every-
thing was placed on his shoulders. A spare, arniablt -looking fellow as could
be met, and yet every part of his person gave assurance of strength and
endurance. He took all the hard work of our party in hand, supplying us
with firewood and water, and watching while the others slept ; the first
up and the last to rest. Our other friend, the Sakarang Dyak, with the
activity of the monkey tribe, had been unwell tht‘ whole march, and was
walking along with a stick, with an attack on him which would have laid
any Christian on his back. I have experienced tlie kind of sickness, and
therefore am able to form an idea of the pain he was suftm'ing ; but he kept
up manfully, and gradually began to get better. 'I'he attack seldom lasted
more than three days.” (ibid ii. 187).

Referring to some Dyaks who acted as his boatmen in his great Kayan
expedition of 1863, Sir Chas. Brooke says: 1 heir iiuinbers in hard work

[)roduce an unpleasant eflluvia if one be housed C)n the same level with them,
(ii. 259-260.)

The SibiiyiiHs: “Their figures are almost universally well made, and
showing great activity without great muscular development, but theii stature
diminutive.” (Keppel i. 53.) One of the Sibuyau chiefs mariied daughteis
\vas quite pretty, extremely fair, with soft expressive features, and a very
gentle voice.” (St.John.) “They (the women) were small hut remarkably
well-shaped, and with limbs of delicate formation” . . . • colour t)f

their skins was light brown, smooth, and glossy” . . . . ” Hie men were
of short stature, stoutly made, and nothing remarkable in their manner
or appearance” .... “Numerous line children were playing about the
verandah, and looked upon us without fear.” (Mundy ii. ii5-)

The Ballaus: “The women amongst them are ill-looking and hard

worked.” (Brooke i. 238.) , ,

The Ballaus “ are smaller, and possess less physical strength than
Europeans, but they have great powers of endurance, and gieat o ly
^ictivity, climbing rocks and trees like cats or monkeys. 1 heir countenance
is, as I have said, of the Malay type, and it consequently takes some time

94 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Jooking-glass and ran away, amid the laughter , of the crowd of girls. The
example had a great elfect, however, and before evening the following girls
had received a looking-glass. I mention their names as specimens : — Ikara,
Beiom Sugan, Rainbeiong, Idungat, Tirandam, Idong, Sei and Sineo.'
Among the males near were Kadsio, the trouser-maker, Bintarangj^ Lakaman,
and Banul who had lent us the kitchen.” (ibid {. ^^i.) The following is the
account of what made Kadsio remarkable: “Among 'those who accompanied
us to Marei Parei was a young lad, who was paid for his services in gray
shirting and thin brass wire. As soon as he had received them, he cut off
three inches of the wire, and began beating out one end and sharpening the
other; it was to make a needle. His sister brought him some native-made
thread ; then with his knife he cut the cloth into a proper shape, and set to
work to make a pair of trousers ; nor did he cease his occupation till they
were finished, and by evening he was wearing them.” (ibid i. 321.)

Kadayans.

“By treating them with kindness and consideration I always found them
willing to do their best to please me, though towards each other they are
excessively selfish. On arriving at a village I have seen two men drink the
contents of a large cocoa-nut, while a third, equally thirsty, would not be

m/n? f ‘ companions for months.”

(Whitehead, p, 126.)

Muruts.

While the British North Borneo Government have had considerable
trouble with the Muruts on the Padass river, the Sarawak Government, since
the annexation of the Limbang and Trusan rivers, have had no such troubles’
on the contrary, during 1889, when Mr. O. F. Ricketts and Dr. Havilland
penetrated into the far interior of the district, they were received in an hospit-
able manner at all the different villages they visited.” (S. G. No. 347 p. iq8.)

“ 1 he Muruts are not as treacherous as the Bajows or Sulu, nor as blooci-
^irsty as many other tribes in Borneo, though quite bad enough ; but the
Government of l^funei had a good deal to do with this, as it never made the ■
east attempt to stop feuds which existed between various tribes— in fact
rather encouraged them, so that they should not combine to resist its
ciu lonty , thus these feuds increased instead of being suppressed, and the
units obtained the name of being the worst race along the coast.” (O. F.
Ricketts, S. G. No. 3^.7 p. 213.)

• fl may be mentioned that the Muruts where they have come under .the
ntluence of the Government have altered considerably for the better, their
blood feuds have almost died out and the custom of handing over two slaves

Sefr .tte .t ^ thing of the past. They have now turned

anf ^ ” *”^hing more extensive farms and working jungle produce

and are amenable to law and order. Neither the influence of civilization,

inmlT’ feared, ever cure them of their

drunkenness. (Ricketts, S. G. No. 348, p. 18.)

other Tr^r these people does not appear to be worse fhan that of

, ey ave a respect for each other’s property and quarrels

54 H. Ling Roth. — Nativea of Sarawak and Brit, N. Borneo,

before a European becomes accustomed to their appearance; but when Iiis
eye has been reconciled to their cast of features, he soon discovers in them
intelligence, openness, sprightliness, and good-humour. These qualities
never fail to commend themselves to the favourable consideration of the
spectator, and he soon begins to consider them handsome, according as they
approach the ideal of the Malay type, just as he considers a European
handsome according as he approaches the ideal of the Caucasian type.”
(Horsburgh, p. lo.)

“ The Skanins are phy sically a well formed race, though small of stature.
The average height of men living in the coast regions is about 5ft. 2in. or
5ft. 3iii. They are fairly broad in proportion to their height, and their limbs
supple and well developed, not being confined by a quantity of clothing. In
the upper waters of the rivers a taller and altogether fuller development is
found, and I have come across men ranging from 5ft. loin. to 61t. 2in. in
height. The women are from two to three inches shorter in stature than the
men. Round the chest they average about 33 to 34 inches.” {F. W. Leggatt.)
“The skin is light nut-brown in colour, and of a soft velvety smoothness
and free from hair, except on the pubes and in tlie arm-pits. But exposed
parts are burnt by the sun's: heat to a darker shade. The Sakarang tribe are
allowed to be nice-lot)kiiig, and are particularly noticeable for their agility,
coupled with elegance of gait. . . . They are some shades lighter in

colour than the Bantings.” (Brooke i. 108, 107.) The strength of souk'
of these people may be gauged by the following: — On one expedition an
Englishman broke down. “ Ht; was a man over six feet in height, and
heavy in proportion. The Dyak who carried him up hill after hill, as if lu'
had been an infant, was only 5ft. 2in. without his shoes.” [ibid i. 312.)

“ The Sakarang women are, I think, the handsomest among the Dayaks
of Borneo; they have good figures, light and elastic; with w'ell-fonncd
busts and very interesting, even pretty faces ; with skin of so light a brown
as almost to be yellow, yet a very healthy-looking yellow, with bright
dark ey es, and long glistening black hair. The girls are very fond of using an
oil made from the Katioh fruit, which has the scent of almonds. . . .

The Sakarang nien are clean built, upright in their gait, and of a very
independent bearing. They are well behaved aiui gentle in their manners :
and, on their own ground, superior to all others in activity.

Their strength and activity are remarkable. I have seen a Dayak carry a
heavy Englishman down the steepest hills ; and when one of their
companions is severely wounded they' bear him home, whatever may be the
distance. They exercise a great deal from boyhood in wrestling, swimming,
running, and sham-fighting, and are excellent jumpers. When a little more
civilized they would make good .soldiers, being brave by nature. They are,
however, short — a man five feet five inches high would be considered tall, the
average is perhaps five feet three inches.” (St. John i. 29.) The Sarebas are
“just a shade lighter in complexion ” and both these and the Skaran tribes
have more of the Tartar cast of feature than the others. (Grant, p. 96.)

“ The Undups are not so nice looking as the other tribes.” (Brooke ii.85.)

“ The women of the people ^the Sibus on the Rejang River i , who are

Character Notes and Sketches. 95

amongst them are uncommon : their greatest failing is drunkenness, but
strange to say they are generally very good tempered when intoxicated, as,
though during these drinking bouts large numbers of people collect in one
house, brawls do not occur as often as one would expect, but it is often on
these occasions that they make up their minds to go on the war-path and
retaliate on some house, whereas in their more sober moments they would
probably have put it off.” {ibid No. 347, p. 213.)

“ The occasions on which there are feasts given are numerous, such as
liuring the planting of the paddy, the harvest, a wedding, a death, a house
newly built and many others ; all these mean continuous drinking day and

night. .

“ Savages as these people are they possess some notions of hospitality ;
no one going on a journey ever takes rice with him, he is always sure of food
and drink at any friendly hQuse ; the custom is that the guest eats a little
with each family — after having a bite with one he sits down outside and is
presently called by another when he has another snack and a refusal will not
he taken. Arrack too is always brought out when there is a brew going (as
there generally is). It is a rule that anything growing in the paddy field, such
as cucumbers, pumpkins, maize, etc., may be taken and eaten b]y those
passing through, they are expected to do so.

“ It is sometimes considered sufficient to breed ill-feeling between two
adjacent houses if a guest at one should by any chance come to harm at the
hands of the other.” (Ricketts ibid.)

Sir Spencer St. John tells us of a case where he had relieved a Murut
of pain in the eyes, and the man in return brought him a jar of arrack.
“ I mention the circumstance of the poor fellow bringing the arrack, as,
how grateful soever they may be in their hearts for a kindness, they seldom
show it. I have not known half a dozen instances during my whole residence
in the East.” (ii. 133).

AMOKING.

“ I have never yet known a case of a Dyak amoking.” So wrote Sir
Charles Brooke (i. 55) thirty years ago. Ten years later Mr. G. Gueritz,
Resident at Semanggang, wrote as follows: “ I am exceedingly sorry to have
to report a very serious case of amoking at Lingga. A Kalaka nian named
S’Apong on returning to his house the other evening, from fishing, drew his
parang and cut down his wife, father-in-law and a child , the woman is
desperately wounded. Mr. Crossland, who kindly consented to go down and
do what he could for the sufferers, writes me that he does not expect her
to live. Four of her fingers are cut off, and she is wounded in no less than
eight different places. The other t\yo are badly wounded, but not dangerously
so I hope. The wretch afterwards escaped into the jungle, but I ordered
out all the people and I am happy to say I have him safe in irons in the fort
here. He told Abang Aing that he did it in a dream, he fancied he was killing

fish in a punggari with a club.” (S. G., No. 69.)

A man who ran amok in Oct., 1894, at Seduan, a village near Sibu,was a
Sediian Milano on his mother’s side by a Chinese father. He attacked and

Physique. 55

to be the most beautiful of the natives of Horueo. are fairer, with more
decided features than any others I have seen. On tlie whole, neither
Williamson nor myself deemed the reputation they have ol)taine{l unmerited. ’
(Low, p. 369.)

Kanou’its : “They were as ftood-lookiiif; a set oi nien, or devils, as one
could cast eye on. Their wiry and supple limbs miftht have been ca>inpared
to the troop of wild horses that followed Mazeppa in his perilous tlit;ht."
(Brooke ii. 54-) “The appearance of these people is very inferior; few of
them have the fine healthy look of those 1 saw about Mr. Brereton's fort.
Tlie women are remarkably plain, and scarcely possess what is so common in
Borneo, a brif^ht pair of eyes.” (St.John i. 39.) '-The chief, who was a
very old man, with about thirty followers, then came on board. He was pro-
fusely tattooed all over the body, and, like the rest of his savafte crew, he was
a hideous object. The lobe,s of his ears hung nearly to his shoulders, and in
them immense rings were fi.ved. Round his waist he wore a girdle of rough
bark, which fell below his knees, and on his ankles l.irgt- rings of various
metals. With the e.vception of the waist-cloth, he was ])erfectly naked.
(Mimdy ii. 123.) “Strangely enough, the Kanowit women are, as a rule,
darker than the men.” (de Windt, p. 73-)

Thi- Mii.anacs.

In personal appearance, the men of the Milanowes liave much
la semblance to the other races inhabiting the islaiul, Irom whom they cannot,
by their features, bo distinguished. The women, however, enjoy the
reputation of being far more beautiful than those (>f any of the other tribes,
and slaves from this nation are sold for a much higher price than girls from
aiiv other of the maiiv divisions of the inhabitants of the island. 1 had only
opportunities of seeing those of the Rejaiig tnl.e who live at Serekei, and
cannot sav that I observed their great sui.erioril> . The.v were .Iressiai in tlie
manner of Malayan females, and perhaps their long clothing may have better
concealed their personal defects: their hair was kept m better order, and
their faces were much fairer than is general amongst the other tribes. (Low,

Sir Chas. Brooke speaks of “ A fine fellow, physic.all> speaking, showing
great power of limb. He stood 5ft- 7ii"- "‘t’' gig'antic shoulders and depth
of chest, with a cast of countenance somewhat resembling the Ked Indum.
.... He was considered a most prodigious striker with this weapon,
a’lul I have heard men declare that they have witnessed him sever at a b ow,
a hardish piece of wood as large as the leg of an oh inaiv-si/u ^

was a clever and active fellow, and would dance and caper ^

sword on every imaginable occasion; but insincerity was wri en

features.” (Brooke i. 302-3.) . ...

‘‘ The women were considered better looking than nios o leis
coast, haying agreeable countenances, with the dark, rolling J
Italians, and nearly as fair as most of that race ; but cou c ne\ ‘
the colour, as they exhibited an almost unwbolesoine
want of vivacity upon their puddingy features. Ihe men aic c ca >,c

96 H. Ling " Roth. — Natives of Sarawak and BriU N, Borneo,

wounded thirteen people — all the occupants of the house. “On arriving at
the house and entering the doorHhe infuriated amok was discovered foully
armed and ready to attack anyone who should approach him. The discharge
of a gun loaded with shot, by one of the party, at once put the murderer
hors do combat, however, he being struck in the face and blinded and fell at
once. The scene in the house was dreadful to behold — young children, old
and young women, were lying about wallowing in blood, four literally hacked
to pieces ; of the rest, some who were past all help had to be left to die, and
the others were at once bandaged and ultimately sent to hospital in
Kuching.” This man had only just returned from two months’ surveillance
under the principal medical officer for supposed unsoiindness of mind.
(vS. G. 1894, p. 171.)

“Amongst Land Dyaks an amok is announced as. Laving occurred at
Kujang, Upper Sadong, four or five men being mutilated, one man losing, it
is reported, his hand ; the amoker has made tracks but he is being followed
up and will doubttess be caught very soon.” (S. G. Dec. 1894, p. 202.) A
reference apparently to this same man named Sugoy is made in the sa^ne
paper (p. 200) .where it is stated he is awaiting his trial at Kuching.

^ Chinese jfAR.

Obtained from Dusuns by Mr. Hart Everitt.
(Brit, Mus.)

56 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

* generally well-dressed, but not so nice-looking as many other tribes. {ihid W,
99-)

“ They are not a handsome race, whatever may have been said to the
contrary, both sexes being ill-formed, as a rule ; the women especially so,
being short and squat, and, long before middle age, becoming very obese.”
(de Crespigny J. A. I. v. 34.)

‘‘ In personal appearance the Milanows strongly resemble the other
tribes inhabiting the Sarawak territory, and can only be distinguished from
them by the squareness of their features ; the women, however, have
unaccountably won a reputation for beauty. It is true there are some good-
looking girls amongst them, but as a tribe they arc far behind the Malays in
figure and regularity of features : they are very white (that is, an unhealthy
milky white), but having to work all their lives treading or expressing tin
sago from the pith of the palm, their feet become large and their figures squat

and stumpy The men are about the niiddle height ; they arc not

tattooed, nor do they use any ornaments or personal decorations.” (Crocker,
Proc. R. Geogr. Soc. i88i, 199.)

Kayans.

Sir James Brooke describes the Kayans as follows, but 1 am not clear
whether he refers to the great Pari tribe or to the Kanowits : “In stature
they are of moderate height, but stout limbed and fleshy. Their complexioii
is fairer than any of the other tribes ; their faces round, fat, and good-
tempered ; eyes small and well-formed; and mouth expressive: and
altogether, with ver}’ few characteristics of the Malays, certainly much better
looking men.” (Mundy i. p. 260.) '^

“ Tamawan was a small man, but Siniatau and Singauding were hulking
fellows; they were all strong or wiry-looking men, capable of much fatigue.

Their countenances on the whole were pleasant They arc

tolerable-looking women ; and I saw a few pleasant countenances

Their countenances were open, bright dark eyes, smooth foreheads, depressed
noses, clear skin, but indifferent mouths. They had good figures and well set

up busts. I have as yet seen no old women and men in the tribe

Some of the lookers-on were young girls with regular features, light skins, and

good figures, with a pleasing, pensive expression Siobong’s face

was round, good-tempered, but rather coarse ; her voice was gentle, and she’
wore her long black hair hanging loose, but kept off her face by fillets of white

bark I noticed two of her attendants, who were really pretty,

being blessed with well-shaped noses and mouths, a rarity among the natives
of Borneo.” (St. John i. 100, 102, 109, 119, 120.)

Some of these creatures are not bad-looking in their natural condition,

“ The Diaks are the finest formed men that can be conceived, perfect models for the sculptor ;
the warrior tribes are remarkably large men ; their activity is wonderful ; they will leap and catch
the lower branch of a higf? tree, climbing to the top, hand over hand, without apparent exertion ; in
descending they throw themselves into the midst of the branches and gain the ground immediately,
without injury. They swim the most rapid rivers without fear of the numerous alligators, which
they will attack and destroy in the water with their mandows ; they possess the power of remaining
a long time under water." (Dalton, p. 50.)

CHAPTER V.

CHILDBIRTH AND CHILDR-EN.

Couvade— At birth husband restricted, confined and dieted— Attendance of Manangs -Husband’s
malign influence— Midwife- Family tabued Husband dieted Penti versus Restrictions

on both parents— Spilt water— Handing articles through window— Other strictures— Hunting-
How Tabus are overcome— A blacksmith’s child— assistance —Painful operations -
Sitting by fire - Blistered - Parturition easy— Old women as midwives— Little suffering-
inhuman custom A death— Children’s clothing— Cradles— ILabies carried astride— Rattan
seats — Long suckling — Periods —Troubles rare — Smearing the babies — Shawls — Intanticide
Motherless babes buried alive—" ft killed its mother" — Mala^ influence Idiots and deformed

killed— No wilful *«iiscarriages— Ceremony at birth - First bath— Spirit propitiation Head

shaving — Babe’s physique — Spirits invoked — Naming — P'irst visit - Purification — Launching tiie
child Feasts — Kayau naming — Fondness for children Childlessness— Adoption — (lirls equally
desired — Spoilt children— Tops preferred to school Preference for girls or boys — Enslaved
children restored — Mother’s bravery — Father’s courage — Tender parents Interesting children-*’
Politeness- — Toys --^Models of boats — A European (?) toy —Shields -Spears— Swords - and
arrows -Large families — Small families — More boys — More girls — Adult males in excess
Child-bearing age — Thin population — Exceptional families — Pamilies dying out -LunduS all

gone Singges 'Milanaus — Sea Dyak increase in l^atang Lupar Wallaces explanation

Conditions to increase favourable — Malthu’s checks — British versus Dyak families — Cause of
small families— Due to women’s hard work —Advancing civilization makes thick populations.

We find the Couvade in existence both aniong( the Land Dyaks and the
Sea Dyaks, thus: “If a Land Dyak’s wife be with child, he must strike
nothing, never tie things tight, nor do any household work with his
(chopping-knife), or# some deadly harm will happen to his unborn offspring.
At a birth the husband is confined to his house for eight days, and obliged to
stay his appetite with rrce and salt only. For one month, moreover, he may
not go out at night, unless he wishes his infant to cry continually during his
absence.” (Chalmers in Grant’s Tour.)

Among the Land Dyaks “ after pregnancy is declared a ceremony
hcriiri] takes place. Two pflestesses attend, a fowl is killed, rice provided,
and* for two nights they howl and chant, during which time the apartment
is ‘ pamali,’ br interdicted. The husband of the pregnant woman, until the
time of her delivery, may not do work with any sharp instrument, except
what may be absolutely necessary for the cultivation of his farm ; he may
not tie things together with rattans, or strike animals, or fire guns, or do
anything of a violent character— all such things being imagined to exercise
a malign influence on .the fornititioVi and development of the unborn child.
The delivery is attended by an old woman, called a Penyading, or midwife.
A fowl is killed, the family tabooed for eight*^days, during which time the
unfortunate husband ^dieted on rice and salt, and may not go out in the
H

Physique.

but they pervert the laws of nature to such a liberal extent as to become
hideous. Their faces are flat and broad, and many bear a strong; likeness to
the Chinese. (Brooke ii. 224.)

Bishop McDougall sa3’S : ‘‘ Palabun’s people are larger than the Dyaks,
with straighter noses, and look very like wild Irishmen ; the women have
peculiar long oval eyes, and are tall and well-made, but, like the men, dirtv
and dingy-looking, and by no means so prepossessing as the sleek, shiny
skinned, upright, agile Sakarrans.” (Mrs. McDougall, p. 159.)

The Sibops: He was a fine, strong fellow, and with his dress of i>lack
bear-skin ornamented with feathers, his sword in hand, and shield adorned
with many-coloured hair, said to be human, he looked truly formidahli*. His
(lancing expressed tlu; character of the people (piiek and \'igorous motions,
showing to advantage the clevelopnKMit of his musc les.'’ (vSt. |ohn i. loc^.i

• Ukits.

Bakatans : “An old Bakatan sat opposite me who had the most striking
eyes I ever beheld, darting lire fnnn the small circular orbs which scieined to
pierce one. The man altogether, notwithstanding this peculiaritN , had an
amiable appearance, and was tatooed from head to foot. Some of these
Bakatans are very fine, haiubsome fellows, with far bi.'tler features than most
other tribes in these localities." (Brooke ii. 24.)

Poonans : “ These were the fairest natives I e\’t‘r saw in Boriujo, being
of a light ycdlow com|dexion, not unlike the Cdiinest:." .... “Had it
not l)een for the practice of elongating the ear-lobes and staining and filing
the teeth these women would not have been liad-looking. (de Wind!, p. Sb.)
“Piinans who have not mixed amongst the Kagans use no boats, but they are
c apable of ccjvering great ciistances in a day on foot, the women c)f the party
c arrying almost as much as the men." (Hose J. A. I. xxiii. 150.)

Dus INS.

“ Tile Dusuns, or, as they are also sometimes called b)- the Malays,
Idiian, are for the most part a fine well-made and noi unhandsome race ; the
men muscular and well developed ; the women, when ver\ Nouthful, positivcl\-
pretty, except their black teeth, but those above the age of 20 are worn out
with the hard work assigned to them, pounding padi and carrying wood and
watc:r. ... I could sec no similarity of feature's betwcicm this race and the
( hiiiese, except that in childhood the upper evelid is turnc'd in, so that the
eyelashes appear to protrude from the ewe itself, d here is also a j)eculiar
feature which assimilates them to the negroes of Africa, vi/., the protuberanc e
of the shin-bone, which in children is slightly arched outwards, a peculiarity
which, with the first mentioned one, disappears with years, for the limbs of
the young men are as well proportioned as a Spaniard’s or an Irishman s. *
(de Crespigny, Proc. R. Geogr. Soc. ii. 1858 347-8.)

" The Dusuns are well built, muscular, with lighter skin than the Mala^^s,
hilt with similar face form, but mouth smaller and better shaped. (de
( respigny, Berl. Zeits. N. F. V. 334.)

The ‘ Dusun,’ or ‘ Piasau Id’an,’ the meaning of this last liteiallv being
Cocoanut Villagers.’ Generally they are a clean-skinned and handsome

}

H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo.

sun, or even bathe for four days: the rice and salt diet, is to prevent the
baby's stomach swelling to an unnatural size.” (St. John i. i6o.)

When it is known that a Sea Dayak mother is enceinte, custom among
the Dayaks imposes the following penti. The difference betweeiv penti
and mali is that whereas the latter absolutely forbids certain work under
fear of very dire consequences, the former is not so absolute, and the
forbidden work may be undertaken if first set going by some person not
under the influence of the penti, or the evil consequences may be avoided by
going through some small ceremony. The penti following are imposed on
both parents. Neither may cut anything in the way of cloth, cotton, &c.,
nor lay hold of the handle of a dukii or chopper, nor bind up anything in
the way of tying a string round a post, nor suffer the cord of a water gourd
to break when carrying water. (In this case the water may be drunk
without fear of evil consequences if after tht; accident the woman steps
astride over the gourd or other vessel three times, backwards and forwards.)
Neither may either parent eat anything whilst in the act of walking; if the
neighbour in the next room should hand anything through the small window
in the partition wall, the hand must not be passed through the window, as
to be on the other side of the partition wall, in the next room, to receive it,
but must be kept on its own side of the wall. Nor must either let fall a
stone; e,g, when bathing, if the stone used to rub the skin with should drop
into the water it betokens evil, but this evil may be averted if a person can
be procured to dive for and recover the stone ; nor must any creeper
overhanging the water be cut through ; nor must any post be planted in the
earth; nor any trench dug; nor plaiting of basket or mat-work; nor
anything fixed up tightly, as nailing up a wall or fastening together the
planks of a boat ; nor any dog, cat, pig, or fowl be struck at ; nor any
animal wild or tame, be killed whether by trap, spearing, or shooting;
though even in this case if the father should be hunting in company with
others, he need not allow the animal to escape should it come his way, but
if he should succeed in killing it, some other member of the hunting party at
once lays claim to it as his spoil, thus averting evil from the father or his still
unborn child. There are a great many other matters of the sort forbidden,
but in most cases they can be easily avoided, as in basket and mat work, the
mother may do such if some other woman will begin the work for her, and
the man may dig trenches or erect a post or undertake any work of the sort
if the hands of others are first laid to it. These penti prevail until the
child cuts Its first teeth.” (F. W. Leggatt.)

We may here add what is perhaps the result of the custom of tabu or
mail on the minds of some of the natives in the curious statement made to

Auti' . ?? Panguan, a blacksmith by trade,

said that he could not touch any ironwork without the body of his infant

- L ^ lifting the hammer while engaged

at his forge, the child instantly commenced screeching and crying.” (ibid 98.).

difficulty occur in child delivery the manangs or medicine men

the ^ in the lying-in chamber,

the remainder set themselves on the ruai or common verLdah. The

H. Ling Roth. — Natives of Sarawak and Brit, Borneo.

race, far superior to their iieif^hhours, the ‘ Muruts,’ who live farther soutli,
and whose land culture is hut indifferent.” (Hurbidge. p. 225.)

Both men and women are fairer-skinned than the coast people ; sonn:
of the youths are really handsome, with well-cut features, hut the Mongolian
type of feature predominates. These Dusuiis are wonderful baggage-carriers :
one of them carried a buffalo’s load, and twenty-{)ne Diisuns have carried tin
loads of thirteen buffaloes. They tie up their loads with broad bands of clotli
or bark, leaving loops to go over the shoulders and one round the forehead ;
the head-band is used when going up hill, when the head is bent forward,
thus taking a good deal of the strain. The women always carry baggage in
their paddi baskets, which are cone-shaped, made of the broad bases of
sago leaf stems, neatl\' listened with rattan to wooden hoops.” (Whitehead,
103.) “ They are marvellously strong and active considering their rather frail

limbs, and they can carry loads all day over the .most mountainous country
that few Europeans would care to carry for many hundreds of \ ards.” (ibid
107.)

“ These Ida 'an are \’ery good specimens of the interior people — clear-
skinned, free from disease, with pleasant, good-humoured countenances.
None of the women are good-looking ; still they would not be called uglw
. . . . The\’ were all small slight men .... they were a dark
featured race, intelligtmt looking, and appeared in features very mucli like the
Land Ih aks of Sarawak.” (St. John i. 248, 249, 390.)

“ The Data possessed a daughter, the loveliest girl in Borneo. I have
never S(x?n a native surpass her in figure, or equal her gentle, expressive
countenance. She; appeared but sixteen years of age, and as she stood near,
leaning against the door-post in the most graceful attitude, we had a perfect
view of all her perfections. Her dress was slight indeed, consisting of nothing
but a short petticoat reaching from her waist to a little above her knees.
Her skill was of that light clear brown which is almost the perfection of
colour in a sunny clime, and as she was just returning from bathing, her
hair unbound fell in great luxuriance over her shoulders. Her eyes were
black, not flashing, but rather contemplative, and her features were regular,
even her nose w'as straight.

So intent was she in watching our movements, and wondering at our
novel mode of eating, with spoons, and knives and forks, that she un^
consciously remained in her graceful attitude for some time ; but suddenl}
recollecting that she was not appearing to the best advantage in her light
costume, she moved away slowly to her room, and presently came forth
dressed in a silk jacket and new petticoat, with bead necklaces and gold
ornaments. In our eyes she did not look so interesting as before.” (St.
John i. 302.)

‘‘ Among aboriginal faces it is rare that one strikes one as a
physiognomical unpleasantness; it does .so in the case of Jeludin.” (Witti
Diary, 19th March.)

The Ktatts are much dirtier than any tribes I hav^e seen in the neigh-
bourhood ; the children and women are unwashed, and most of them an;
troubled with colds, rendering them in every sense unpleasant neighbours.

Childbirth and Children.

inanang inside the room wraps a long loop of cloth around the woman,
above the womb. A manang outside wraps his body around in the same
manner, but first places within its fold a large stone corresponding to the
position of the child in the mother’s womb. A long incantation is then
sung by the manangs outside, while the one within the room strives with
all his power to force the child downwards and so compel delivery. As soon
as he has done so, he draws down upon it the loop of cloth and twists it
tightly around the mother’s body, so as to prevent the upward return of the
child. A shout from him proclaims to his companions on the ruai his
success, and the manang who is for the occasion personating the mother,
moves the loop of cloth containing the stone which encircles his own body a
stage downwards. And so the matter proceeds until the child is born, alive
or dead, usually alive, or until all concerned become assured of the fruitless-
ness of their efforts. F'ortunately for Dayak mothers difficulties of the sort
seldom occur. The mother may generally be found sitting up with her back
to a fire within half an hour of the delivery, looking none the worse for what
she has gone through, and within a week she is back at her work as usual.
Her body is wrapped round with several folds of thick stiff bark cloth to give
it support, and she is placed in a sitting position with a fire at her back to
dry up any issues tending to flooding. Thus she continues day and night
with very little change of position, and generally suffers more from this and
from the scorching and blistering from the fire than in the delivery itself.”
(F. W. Leggatt.)

Parturition, from the more hardy and robust frames of the women, is not
here attended with the danger and consequent weakness peculiar to more
civilized and polite nations. . . . “I have been told that women among

the Hill Dyaks are rarely confined to the house more than two or three days,
and frequently are seen at their ordinary employment within that time :
attendants, during the period of labour, are the old women of the tribe.
(Low, p. 307.)

“ The Dayak women suffer very little at their confinements, and seldom
remain quiet beyond a few days. . . . Among the Kayans I may mention

one inhuman custom, which is, that women who appear to be dying in
childbirth, are taken to the woods and placed in a hastily-constructed hut ,
they are looked upon as interdicted, and none but the meanest slaves may
approach them, either to give them food or to attend to them. (St. John i.
48, 112.)

’ Lieut, de Crespigny was present at a Dusun birth when the mother died
from hemorrhage and exhaustion. (Proc. Roy. Geogr. Soc., 1858, ii. 349*)

‘^The dressing of [Land DyakJ children, as well as of grown-up people,
is very plain. A cloth round the waist in the case of males, and a short
petticoat in the ca^e of the females, is all their dress. If it is very wet and
cool weather,^they use the rind of a tree as a kind of blanket in which to
wrap children. The cradle consists of the hollowed trunk of a tree,
suspended by strings from the ceiling. There are no circumstances
connected with the dressing or cradling of children tending in any way to
modify the shape of the body.” (Houghton M. A. S. hi. 198.)

Physique.

In fact, to use the words of aa experienced traveller, ‘ they cannot afidrd to
be clean,’ their climate is chilly, and thej- have no siiitahle clothiiift. We
observed that the features of inan\- of these people! were very lil<(! Chnu si-
perhaps a trace of that ancient kinj^doin of Celestials that tradition fixes
to this neighbourhood.” (St. John i. 26,5-4.)

“ The Kiaiis are generally taller, broader, and healthier-looking than the
Melangkaps; the reason for this physical change in the condition of the
people is not far to seek. The Kiaus an; great tobacco cultivators, and
they exchange this product freely amongst the other villages ; they are thus
able to keep themselves more abandantly supplied with the necessaries of
life than their neighbours. . . . Being more robust they are more industrious.’'
(Whitehead, 157.)

Mintrxs.

“ They were splendidly framed men, hut very phiiii in person, willi the
lonj4 matted hair fallinj^^ over their shoulders." (Marrxat, p. in.)

“ vSome of the Murut women are line mnsc nlnr ( lea tines, and either in
boats or a held they appear to he as strong" and a(’ti\e as the men. The
physi(|ue of the inland tribes, especialh' of the Dyaks, Kayaiis, and Miiriits, is
.superior to thaf of the Malays. The Ka\‘ans and Mmiits are espei ialh lithe
and active- — bronzy, strai^dit-lirnhed, and statnesipu’. d his is the result of an
active life spent lumtin^^ in the forest, climhinf,^ after f^'iitta, rubber, jun;^de-
fruit, or bees- wax, or in cultivatiiif^^ the clearin,i;s around tlun’r (jwi^llin^^js, or in
fishing in the rivers.” (Hurbidge, p. 156.) “ It is mirious to notice the \ ery

old look that many of the boys and girls have, e.specially th(‘ lattiii*: it
recjuires a glance at the bosorii to discover whether they are young or not-’

(St. John.) “ The Adang Muruts women are remarkal>ly ill-tavoured broad

flat faces and extremely dirty.” (St. John ii. 115.) “The Muruts have a
repulsive look.” (de Crespigny, Berl. Zeit. N.F., v. jjo.)

L.vxrxs.

“ The Rajah Muda, the Laniin chief, came on board, and was very
civil. He is a handsoine-looking, manly fellow , and e.xtremeh* polite, broiii
Nvliat I have heard and seen, he is a type ol his coniitrymen — a diflereiit
race from the Bajii : a slight figure, more regular features than the Mala\s,
a quiet, observant eye ; he wore a delicate moustache." (St. John i. 2.34.)

Hajaus.

“No one can accuse the Bajus of being a handsome race; they
have generally pinched-up, small faces, low foreheads, but bright e}’es ; the
men are shprt, slight, but very active, particularly in the water ; the women
have similar features, and are slighter and perhaps taller than the Malay ;
they wear their hair tied in a knot on the fore part of the head, which
has a very unbecoming appearance. I never saw a good-looking face among
them, judging even by a Malay standard. Ihc Datu had five daughters, as
^vell as five sons — a large family, but a thing b\' iio means raie in Borneo.
John i. 238.)

100

H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo.

The babies are. carried astride the left hip or on the back in a strip of
cloth {slandiek) slung round the shoulder.” (Brooke Low.) Sir S. St. John,
visiting the wife of a Kayan Chief, found ‘‘she had made a rattan seat, covered
with fine bead-work, for her expected baby. When the women go out, the
child is placed in this, which is slung over the back.” (i. 120.)

“ Upper Sarawak mothers suckle their
children very long. There are cases where
children suck till they are three to five years
of age. The women have in general an
abundance of milk and are very strong. The
menstrual period lasts about four days. The
time of uterogestation is the same as with
Europeans. Miscarriages and premature
delivery are not rare occurrences.” (Houghton
M. A. S. iii. 196.)

“ The Sea Dyak child is wrapped round
with bark cloth or calico after birth, in the
same way as the mother, but in both cases a mess of betel (areca) nut,
pepper leaf, lime and gam bier (terra japonica) is chewed up and smeared
very freely over the abdomens of both mother and child.” (Leggatt.)

In the Brooke Low collection there are the following
Sea Dyak children’s menyandick shawls used for strapping
babies on the back or hip. Patterns ^aja^ Icku sawa^ nianang
ilicng, orang chaiam, grama niurong, merkataky frog, ighi nihong ;
tungkong sapepat, tghi nihong ^ kar a jangkiet.

“ Sea Dyaks custom required (until a civilised govern-
ment interfeied to prevent such atrocious murders) that if
the death of a mother followed in consequence of deliver}^
the child should pay the penalty (i.) as being the cause of
the mother s death, (ii ) because no one remained to nurse
and care for it. Therefore the child was placed alive in the
coffin with the mother, and both buried together, not unfre-

Kayan Ahat, Baby’s Chair,

Carved and studded with ground shells
Worn slung over the back.
(Brooke Low Coll.)

1 ’

1 Ii

jji

1 1

Crib, carried
before.

(Brooke Low Coll.)

dare custom and be willing to spare his child. No woman
would consent to suckle such an orphan lest it should bring
misfortune upon her own children. One case I am acquainted
with where the mother, in the father’s absence, gave birth to twins and
died HI mediately afterwards. By the grandfather’s orders (the paternal
grandfather) both children were buried with the mother.” (F. W. Leggatt.)
The Rev. Mr. Hoi and writes : « A young woman died in giving^ birth

a fiTLh?"' rii" but the^thtr was

child with the "k morning they tied up the living

chi d with the two dead bodies, and carried them all to the graveyard,

and buried the living with the dead. The little one was heard crying

T u a ^ hearts, for no one offered to rescue the

ch,ld by a<lop„„8 This is an old Dyak cns.om, bu, i, is a tang time

6o H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

II.

AGE.

Speaking of the Land Dyaks, Mr. Grant says (p. 56) : — “The majority of
these people do not seem to be long-lived.”

“ Even now most of the Upper Sarawak Dyaks do not know their ages, but
guess only, and sometimes quite at random. You might hear people answer
the question, how old they are, with eighty, one hundred, or two hundred,
who, perhaps, are not yet half that time. Another reason for dividing their
answers, with respect to age, by two, is that they count a year only six
months, i.e., from one rice harvest to the other. The people in general attain
a pretty good age, the greater part up to sixty or seventy. The oldest man
here, and, in fact of the whole Sentah tribe, is a (formerly heathen) priest or
menang, about ninety-five^ to one hundred years of age, with grey hair. He
lately become a Christian. He has a large family, all sons, some of whom
are also Christians. His first wife, about seventy years old, is still alive.
Roth are still able to move about, talk cheerfully, and enjoy their food. The
old man is suffering from loss of sight,” (Houghton, M. A. S. iii. 195.)

“ In my opinion, an erroneous idea is generally entertained among these
Sea Dyak raci's respecting both length of life and capability of beariiif^
children. If allowances be made for their not having the advantage of
medical skill there would, I believe, be found almost as great a longevity ;md
fruitfulness as in England. It is not an uncommon occurrence to meet
women without a grey hair on their head, who have borne their seven and
sometimes nine children, the eldest of whom may have reached a marriage-
able age. Four generations are often alive at the same time. Natives
sometimes look old when they are only twenty-five years of age, but do not
alter afterwards until they are far advanced. Whether a man be thirty 01
sixty is difficult to guess. Calculations of age are generally computed by the
increased size of trees, or by certain events, particularly the attacks made
upon their country.” (Brooke i. 58.)

STATURE.

The recorded measurements of the heights of the various people are as
follows

Land Dyaks.

Male Adults, 4ft. loin, (short)

Female

Adults, 4ft.

6in. (short)

„ „ 5ft. lin.

„ 4ft.

8in.

„ 5ft. 4in.

„ 4ft.

gin.

i> .. 5ft. 4in.

,, 4ft.

lo^in.

» » 5ft- 5iin-

„ 5ft-

oin.

» »» 5“- 7jn. 1

The Rev. Mr. Gomez gives the following : —

„ 5ft. ^n. (tall.)
(St. John i. 198.)

Men, 5ft. 2iin.

1 Men,

4ft. I lin.

„ 5ft. 4in.

Women, 5ft. oin.

„ 5ft. 3in.

„ 4ft. loiin.

4ft. loiin.

(ibid ii. 390.)

Childbirth and Children.

lOI

since it was carried out to the letter. I believe that on the death of a
woman in childbirth they have intentionally allowed the little one to die of
hunger and neglect. When asked why they take the life of an innocent babe,
by burying it with its mother, they answer, ‘ Why should it be allowed to
live ? it has caused the death of its mother.’ The case above mentioned the
Government heard of and fined the husband $6o.” (Miss. Field, 1879, p. 365.)

But His Highness says of the Sea Dyaks : '‘The practice of infanticide
is rarely heard of ; but the contact with the Malays has much increased it in
some tribes.” (ii. 337.)

Among the Undups when children are born idiots or deformed they are
nipped in the throat and so killed.^ (Rev. W. Crossland.)

Among the Dyaks wilful miscarriage is never resorted to under any
circumstances. (Low, p. 309.)

When the child is born a fowl is sometimes killed' and cooked, and
brought to the parents and friends of the child to be eaten, bor the first
three days the child receives its bath in a wooden tray in the house, but
afterwards it is taken to the river. On the first occasion of receiving its
bath in the river a fowl is killed on the bank, a wing is cut off and if tlie
child should be a boy, this wing is stuck upon a spear, if a girl it is stuck
upon the slip used to pass between the threads in weaving, and this is then
erected on the bank and the blood is allowed to droj) into the stream as an
offering to propitiate the s})irit supposed to inljabit the wattus, that no
accident by water should at any time happen to the child. llie remainder
of the fowl is cooked and eaten in the house after thti return of the child. -
(F. W. Leggatt.)

“ Shortly after birth, though whether a few da\ s or a ftiw weeks is
indefinite, all hair is shaven from the child's head excepting immediately over
the fontanclles, and the head is so kept shaven until the child can run about.
Dayak children have generally a thick crop of hair when born. A new-born
child is very small, but as a rule bright and happy and strong.

“ At some period after a child’s birth, it may be within a tew weeks, or it
may be deferred for years, a ceremony ^ is gone through in which the gods are
invoked to grant health and wealth and fortune. This invocation is not
considered complete until it has been repeated also at some indefinite period.

“ The naming of the child is not made an occasion for any ceremony and
I have known children attain the age of seven or eight years without having
received a name. They are known by a pet name, ^.g. endun little girl, or
anggat little boy.” (F. W. Leggatt.)

^ Mr. W. M. Crocker informs me that on one occasion when he crossed into Dutch territory
to the head of the Kapuas river, he met with a case of infanticide — two children being left to die
suspended in baskets high up in a tree.

^ I went out to see what the performance was like, and saw on the same platform under Rajah
Dinda’s house, quite in the dark, thirteen [Modang] Dyaks, all men, singing, and walking round in
a circle, first turning their feet to the right and stamping on the floor, then pausing a moment, and
turning to the left, still stamping. Occasionally another recruit joined the company. What was
all this about ? I kept asking. A woman had given birth to a child ! was the answer. And so this
jollification was kept up half the night in honour of the little stranger. (Bock, p. 77.)

Physique.

Sir James Brooke measured as follows: —

A ]3ukar Dyak, 5ft. sin. A Brang Dvak, 5ft 4';in

A Sabungo „ 4ft- loin. ' (Mundy i. 201.)

. A Londu ,, 5ft. 2in. (ibid i. 21.)

Lieut. Marryat says (p. 78) of the Lundus, “thev are niiddle-si^ed
averaging 5 ft. 5 in.” “ The average height of the people' (Sarawak Dyaks) is
3 ft. 2 in., 4 ft. 6 in. being considered short, and 5 ft. () in. tall.” (Hough-
ton, M. A. S. iii. 195.) “The average stature of the Dyaks is rather more
than that of the Malays, while it is ('onsid(nably under that of most
J^iiropeans.” (Wallace i. 138.)

Si<:.\ Dvaks.

Of the Sibnyaiis Sir H. Keppel writes: “ Tlu-ir stature is dimimitive,
as will be shown by the foljowing measurements, taken at random among.st
tlH'Mi, and confirmed by j^eneral observation :

“Sejngah, the chief: Height, 5 ft. if in. Head round, i ft. 9 in.
Anterior portion, from ear to ear. r ft. ; po.sto-rior, 9 in.; across the ton

D'ft-

“ Kalong, the chief’s eldest son ; Height, 5 ft. 2] in. Anterior portion of
he,ul, I ft. , postenior, 8‘| in.j across the top. i It.*, watding a few hues,

MKKill I .

i-eet. Inclit*L

Man from the crowd

Another j.l

Another •••••••• 5 ^

Another

Another 5 ]

Another ... r \ "

(Keppel i. 53.)

Sii Spencer St. John says of them: “ 'rhe\’ are short; a man 5 ft. 5 in.
hi.^di would be considered tall; the avera^^e is perhaps 5 ft. 3 in." (i. 30.)

Sir Charles Brooke says (ii. 268) : “The}' are taller In- .some inches than
the Malays.” He also speaks of one Skaran ])\'ak as b(‘in;j^ b ft. hi^di
b* 312), and one 5 ft. 2 in. without his shoes (i. 312), and elsewhere of one
who was 5 ft. 8 in. (ii. 166.) A Rejang river natn e he describes as 5 ft. in.
kik^h. (i. 302.)

“ In physique, the Sea Dyaks, like the Hill Dyaks, are below medium
stature, the tallest Sibuyau man that I saw he'mif barely 5 ft. 4,7 in., while
the majority were under 5 ft. 3 in.” (Hornaday, 459.)

Sleeping in a Dyak house is almost like sleeping in the o|)en air, but
''hat is most unpleasant are the cribs of the bachelors, which are all too short

me. I have to sleep quite crooked, which makes me feel stiff in the
morning.” (Crossland, Miss. Life 1870, p. 218.)

“ Few Dusun men are as tall as 5 ft. 10 in., the average height being about
5 t. 4 or six inches.” (Whitehead, 107.) .... “ Our Bajaus, Illanaus, and

usuns, none of whom weigh over nine stone, or stand over 65 inches.”
<'vitti Diary, nth March.)

102

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

“ When a Sea Dyak baby is taken to visit strangers for the first time, it is
customary to make it a small present, -which is called Jerukan atap. A tap
signifies thatch, but Jerukan is a word of which I am unable to tell the
meaning apart from its connection with atap." (F. W. Leggatt.)

The Balaus “have likewise a ceremony somewhat analogous to purification
after childbirth. A portion of the platform is fenced off, in the centre- of
which the mother, holding the child in her arms, takes her seat. A female
attendant shades her with an umbrella, and the manangs walk round her
chanting, beating time with their staves, and making offerings, till at a
certain stage of the proceedings two of them lift her up, together with the
stool on which she sits, while the rest continue their chant around her.”
(Horsburgh, p. 26.)

“ The Sea Dayaks naturally look upon childbirth as a very ordinary event ;
occasionally guns are fired to celebrate it, but even that practice has almost
fallen into disuse. However, a few months after the birth of the infant, the
Sakarang Dayaks give a feast in its honour, which generally takes place
before they commence preparing their land for the rice crop, and another
after the harvest to “ launch the child ” on the world. During these feasts
the manang, or priest, waves the odoriferous areca-blossom over the babe,
and moves about the house chanting monotonous tunes. The festival lasts a
day and a night. ... In some respects, the Kayans differ in their
customs from the other aboriginal tribes of Borneo. At the birth of a chief’s
child there are great rejoicings ; a feast is given, pigs, and fowls, and goats
being freely sacrificed. Jars of arrack are brought forward, and all the
neighbours are called upon to rejoice with their leader. They say that on
this occasion a name is given if the omen be good. A feather is inserted up
the child’s nostril, to tickle it ; if it snee2e it is a good sign, but if not, the
ceremony is put off to another day.” (St. John i. 48, 112.)

“ Milanos and Dayaks have the strongest possible affection for their
children, it being considered a disgrace for any woman to be childless ; so
strong is this affection among the Milanos that they will readily part with a
child in order to better its condition, and money never passes on such
occasions. People will often thus adopt the children of others poorer than
themselves, not with any idea of making slaves of them, but showing them
the same affection that they would do were they their own.” (Denison
Jour. Straits Asiatic Soc. No. 10, p. 182.)

The Dyaks are exceedingly fond of their children ; if they have none of
their own they adopt some. (Mrs. Chambers Gosp. Miss., May l8<;8
p. 69.) /’

The girls aie equally the objects of the tender care of their parents
[Sea Dyaks] with the boys ; and though, in their prayers, the Dyaks always
ask for male children, the females, who are nearly equally useful to them, are
n<^ treated with less kindness, and are never neglected.” (Low, p. 198.)

They are .ond of their children, and the children are fond of them. Indeed,
the latter are quite spoilt, and the more mischievous a boy is the prouder
they are of him, and prognosticate great things from him when he gets older,
they clothe their children earlier than the Malays do, disliking to see them

62 H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.

COLOUR.

The following is a simimary of the records of colour of the peoples ; —

Quop.

Colour of new saddle. (Brooke i. 31.)

Land Dyaks.

Reddish Brown. (Grant 96-97.)

r)yaks.\

Light Brown. (Pfeiffer 77-78.)

Sarawak Dyaks.

Yellowish Brown. (Haiighton 195.)

Lundu.

('oppcr ('()loiire‘d. (^Marryat 5.)

Lund It,

Darker than that of g(‘nera]it\' of Maku-s. (Sir Jas. Brookt'
Mnnd\' i. 21.)

Siuar,

Scarcely so light as that of Malays
Miindy i. 205.)

Ska Dyaks.

(Sir Jas. Brooke

Sea Dyaks.

Smooth vSatiny Brown Skin. (J^rooke

i. 67.)

Sea Dyaks.

*• Often one fails to recognise them

after gathering theii

h:irv('sts when they are expost^cl from morn to nifj^ht to
siin and rain, and l)(!C0me ver\' black and flini^yv."
(Brooke i. 68.)

Sea Dyaks,

‘‘ Natural tint is an olive or bron;i;e colour,” the colour
varies considerably according to locality rather than to
tribe, (Brooke i. 70.)

Sea Dyaks.

Dark brown, with a strong tinge of yellow. (Hornaday 461.)

Sea Dyaks.

Women clear and light, almost dark yellow sufficiently
warmed with brown to look healthy. (Hornaday 413.)

Sakaran<;^s.

Were some shades lighter in colour. (Brooke i. 107.)

Sakaraii^.

Women so light a l)rovvn as almost to be yellow, yet a ver\'
healthy looking yellow. (St. John i. 29.)

Silmyau.

Girl extremely fair. (St. John.)

Sibuyaii.

Light Brown, smooth, glossy, (Sir Jas. Brooke, Mundy ii.
II5-)

Kaiiowit.

Dark Brown like the American Indians. (Sir Jas. Brooke,
Mundy i. 125.)

Milanaus.

Milana a.

Nearly as fair as Italians. (Brooke ii. 99.)

Milanvu's.

Women very white, that is, an unhealthy rrtilky white.
(Crocker. Pr. R. Geog. S. 1881, 199.)

Kayans.

Fairer than the other tribes. (Sir Jas. Brooke, Mundy i.
260.)

Kay an.

Clear skin (St. John i. 103.)

Kay an.

Light skin. (St. John i. 109.)

Kayans,

Bronzy. (Burbidge 156.)

‘ Much fairer than Malays, (Earl 260.)

Childbirth and Children.

103

run about naked.’ They rarely if ever punish them when naughty, so that
they grow up wayward and self-willed, and though they are e.xtremely fond of
their parents they do pretty much as they please, and not as they are told.
As they grow older, however, they do as they are required, not caring to
displease their relations^” (Brooke Low.) “ Among Sea Dyaks there is but
little authority and discipline in matters which are beyond the ordinary
routine of daily life, and a boy will come perhaps one day and stay away a
week, and then come again for a day or two, upon which system nothing can
be done. A father will say in the morning, ‘Go, and learn, son,’ and away
the son will go, but on the way he meets some companions, who persuade
him to play tops with them. Tops have more immediate interest for boys
than school, and so the young urchin never presents himself at the Mission
at a time when any teaching is going on.” (Archdeacon Perham Miss. Field
1878, p. 136.) They are very an.xious to have children, but if they have a
preference, it is for boys ; and when the only child is a daughter, they often
make a vow to fire guns and give a feast, should the next prove a son. . . .

The Sea Dayaks, as I have observed, generally prefer male children ; and the
more mischievous and boisterous they are when young the greater the
delight they afford their parents. The observation, “ He is very wicked,” is
the greatest praise. They indulge them in everything, and at home give way
to their caprices in an extraordinary manner. If the parents are affectionate
to their children, the latter warmly return it. Instances have even occurred
when, oppressed by sorrow at the reproaches of a father, a child has piivately
taken poison and destroyed himself. . . . All children are very desirable

in Land Dayak eyes. Mr. Chalmers thinks that if a Dayak could have but
one child, he would prefer a female, as she will always assist in getting wood
and water (labours held in little esteem by those males who have arrived at
the age of puberty) ; and, moreover, at marriage a son may have to follow
his wife, whereas a daughter obtains for her parents the benefit of her
husband’s labour and assistance ; but my opinion is contrary, I think male
children, are generally desired. (St. John i. 48, 165.)

Sir H. Low “had frequent proofs of the love they bear their children, and
the longing with which they desire the return of such as have been carried
into slavery. Mr. Brook (Sir James] has been the means of restoring many
of those objects of their solicitude by his negociations with the Sakarran and
Sarebas Dyaks, although this has not been accomplished without a large
pecuniary sacrifice : the gratitude they show for the happiness he has
conferred upon them has amply repaid him for his liberality. (p. iq?-)

“ Some years ago a Banting woman saw her child seized by an alligator.
Without a thought she sprang into the river, swam straight at the monster s
head, and gouged out- his eyes. The brute dropped the child, and swam
away.” (Bishop Chambers Miss. Field, 1868, p. 256.)

During the Chinese insurrection “One man saved his child’s life at
the expense of his own. Leaving himself exposed to the parangs of his
enemies, he held the boy above his head, and swam with him until he had
placed him safely on the bank.” (Mrs. Chambers Gosp. Miss., ist May, i859>
p. 72.)

Physique.

Ukits.

I'oiiniUts, The fairest natives I ever saw in ltdrneo, beinj; of a li|^ht

yellow complexion, not unlike the Cliinese. (I)e Windt

86.)

Mukuts.

]Iimits. Hronzy. (Bnrbidge 156.)

Drsuxs.

Diisiins. Fairer skinned than the coast people. (W'bitebeail 107,)

i'li'Minm River That light, clear lirown which is almost the perfection of
(tirl. c.olonr in a sunny cliim!. (St. lohn i. joi.)

NOSKS.

Land Dyaks,

Flattish nostrils. (Grant 96.)

Land Dyaka.

Noses but„sli^htly flattened. (Marryat 14.)

Land Dynks,

Never without flat broad disreputabk? noses. {Tin: DichL 20
Dee., 1884.)

lUikars,

An iniproveinent on above. (The Field, jo Dct'., 1SS.4.)

Lpper SaviiKuik.

A little pressed in on bridj;^, widt' at bottom, nostrils liiriie.
(Houf^ditoii M.A.S. iii, 195 j

Liindii.

Not exactly flat, some cases rather a(|niliiu*. (M;irr\:it 78.)

Liindns.

Nose flattened. (Marryat p. 5.)

Sea Dyak,

Siuibby and turn up. (l>r(.K)k(‘ i. fifi.)

Kay a ns.

Depressed. (St. John i. 109.)

Kayans.

Well-shaped. (St. John i. 120.)

HAIR.

Qiwp. ^

Flowing. (Brooke i. ;ii.)

{■fiper Sarawak.

In some case inclined to curl. (Houghton M.A.S. iii. 195.)

Dyaks.

Straight. (Pfeifter 77.)

Sra Dyaks.

Flowing. (Hornaday 414.)

Malay and Indonksian Ai i initiks.

If vvc may judge from the above meagre records of their pbysicjue we must
conclude that the people are distinctly Malay in stature, colour, and nosi's.
Of their eyes we have not sufficient particulars. In their mnscnlar develop-
il'ont they would seem to approach the Indonesian tyjie. In .some cases
their colour “reddish brown,” “copper colour,” "dark brown,' in others
of their hair, Bukars’ beards, “tlowing,” “inclinwl to curl, would also
seem to indicate Indonesian affinities. Judging from some of the portraits in
full face, the noses might be considered good (f.c.; Indonesian), but in the full
face the double eyelid (i.c., Malayan) is evcrywdiere discernible.

104

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Madame Pfeiffer, describing a Dyak cooking a bird and distributing
pieces amongst some by-standing children, remarks : “ He did not taste of it
himself. I had previously noticed what tender parents the Dyaks make.”
(p. loi.) Sir Spencer St. John on arriving at a Kanowit village says : “ I
have never before entered a village without noticing some interesting children,
but I observed none here ; though active enough, they looked unhealthy and
dirty.” (i. 39.) And Mr. Hornaday likewise among the Sea Dyaks, “The
children were, without exception, ver}- dirtj', but all were good-natured and
polite.” (p 413.)

Thefe are few references to children’s toys. One is by Mr. Whitehead
(p. 69) : “ In our house the Kadyans have left some children’s toys ; this was
the only attempt towards making models to amuse children
that I ever noticed in Borneo. The toys consisted of several
well-made models of boats ; but ,the chief object of interest
was a peculiar wooden animal on four wheels, which looked
more like a rabbit than anything else, but when told it was the
model of a buffalo, it became more grotesque still in my
sight.” This looks very much like a copy of a European toy,
Spinn’inc, Toi' but in the Brooke Low collection there are several Dyak
(itrouke Low c:oii.) chililien s tt)ys (aj)art from tops) such as Dvaks and Kanowit
hoys playing shields, a Dyak boy's play spear head and play-
sword, and a Kanowit hoy’s play' sword. We have seen above that Arch-
deacon found the boy s fonder of playing tops than going to mission school, and
Mr. Crossland tells me the Undup boys had miniature hows andarrovvs.

The small number of children of which a family consists has often been
referred to by travellers. Sir S. St. John says of the Land Dyaks: “ They
appear to marry very young, and have for Asiatics rather large/amilies— four,
five, and six children were quite common.” (i. 142.) Dr. Houghton, writing
about the Upper Sarawak Dyaks, says : “ Puberty takes place, as far as I
have been able to ascertain, at the age of from 'twelve to fourteen years,
though the people do not marry yaumg. PArths of more than one child are
not common. In general there are more than two children in a family ; on
an average there are four, very seldom only one child. There arc more males
than females among adults, but in general tlie proportion is about equal.

1 here are lannhes with two, three, four boys, but also others with the same
number of girls, or nnxed. Women continue to bear children to about the
age o oity. 1 his is, however, a matter not very easy to determine with
certainty, as before the Europeans arrived in the country the people had -no
mode of calculating their years.” (M.A.S. iii. 195.)

Speaking in 1858 of the Dusuns, Lieut, de Crespigny remarks : “ With
regard to their numbers, if the whole district is as thinly peopled as the parts
I visited, there cannot be more than 12,000 in the whole tribe or nation. How
It IS that, with a well watered country, a healthy climate, peaceful occupations,
and a perfect independence— for their freedom, unlike that of the Dyaks of
the South, IS not at all affected by the proximity of the Malays— they have
not increased and multiplied to a greater extent, I am at a loss to conceive.”
(Proc. R. Geogr. Soc. 11. 1858, p. 348.) Mr. Whitehead, some thirty years

CHAPTER IV.

CHARACTER NOTES AND SKETCHES.

Land Dyaks; Amiability— Gratitude— Honesty— Life of oppression — Sir Jas. Brooke a god—

Hospitality Beggars— Honesty—Mentaily and morally superior to Malays— Sports— Cat’s cradle

—High moral character— Inter-tribal wars- Truthfulness— Honesty— Temperance— Apathy ~
First sight of white man— Straightforwardness -Cunning— Reserved manners— Closeness— Sulki-
ness—Ambition destroyed by oppression— hospitality— Character of Murong- -Curiosity and
politeness— First sight of white man— No gross vice.s— Mj)rals loose — Pleasant characteristics
—Kindness to infirm — Generally intelligent — Very superstitious — Striving after better
things — The SennaJis an interesting tribe — The trial of Pu Bunang— Unceremoniousness-
Mirrors — Character easily modelled — Deluded idiots ! The Sedumaks : Intelligence— Arts-
Reading. TheSintahs : Fondness for similes — Pangeran Makola— Progress of Sarawak — Freedom
from oppression— Laziness — Vaunting. The Singges intractable— Chief Parimban— Penguarn
— Laughter — bratary — Mirrors — Piano — European child — Hospitality — Vermin — Stone-
throwing — Election of an Orang Kaya — Honourable dealings— Malay oppression — Interestiiif^
race. Sea Dyaks: Civility, Merriment, Vigour — Arguments ineffectual —Courageous to
doggedness— Bigoted to old customs— Intelligence superior to appearance —Three characters—
Gratitude — Biigaii captives — Practical view of a turncoat — stupidity -Redeeming points
—Inability to grasp idea of Christian worship— Bad harvests tame them— Gratitude— Good laws—
Strange objections— Old Linghi— Kindly traits— Unequalled soldiers— Stubbornness— Extra care
required— Powers of memory— Oratory— Fondness for litigation— Old suits— Murder resulting
from an accident— Thief-finding— Debt case 25 years old— Old cases on Batang A

runaway daughter— A widower wants a head— Sympathy— Offence for breaking customs—
Gowns and trousers make Christians— Strange questions— S/firra;/ independence— Women's
quickness— Imitation buttons wanted — Boys’ rebellion— Small-pox marks— Loyish and Nanang.
Sibuyaus : First Europeans— Good humoured women— School progress— Mr. Gomez’ influence
—Sports— Good material— Bishop Chambers. The Balaus' character — Industry— Carefulness-
High interest on loans— Hospitality— Honesty — Truthfulness— Intellect deadens at maturity—
Improvement— Lb/gga women paddlers— Noses —Female characteristics— Hearts true as Steel-
Tingling feet— Thwarting their habits— Dry humour— A Manang outwitted — A character—
Rhymes— wit — Srtwrftas captives— Love of the mysterious — Sociability —Domestic
peace — Universal happiness -Mutual help— Women’s quarrels — Women’s characteristics -
Women adept politicians— Women’s wit — Hospitality — Ostracising a thief— Cursing thieves— A
practical curse— A missionary saved by cursing. Kayans : Enquiring and exact people— Love
of peace— Inferior in character to Sea Dyaks— Kyan captives— Quiet manners— Energy-
Conceit — Hospitality — Integrity — Traders’ safety — Guests helping themselveS'»-The Rajah at
Balleh— The Poe disturbances — Retaliations — Tinjir raids — Ra/aftrtws attacked— Attack by
Pioians— Diving ordeal — Kayan demonstration— Theft— Settlement of Poe troubles — Expedi-
tions stopped — Attack by Peng Kayans. Milanaus : Industry— Litigation — Hospitality-
Women well dressed— Peacefulness. "Becharas": Aptitude for learning. Bakatans : First visit to
Europeans — Mirrors— Portraits asked to " come down ” — Dyak conceit. Dusuns : Good rural
population— Blood-thirsty tendencies checked— Not a disappearing people— Lithe and active—
Cheerfulness— Sensible advice -Fibs -Industry, Decency and Politeness — Distant walking gives
respect— Bad qualities— White men not white— Over-reaching — Hospitality— Nol on visiting
terms— Insensibility to sufferings of others— Influence of women — Anecdotes— Honesty of
Dusuns— Dishonesty of Vocabulary collecting — Friendliness— Interest in strangers—

Dirt versus cleanliness — Miss Iseiom — Kadsio, the trouser-maker. Kadyans : Selfishness.
Muruts : Brit. N. Borneo unfortunate with them— Brunei to blame — Better government,
better customs— Farming— Drunkenness— Morality— •Brawls — Numerous Feasts — Strange form
of hospitality— Free takings— Harm to .guest — Gratitude.

Childbirth and Children,

105

later, also notes the smallness of the population. He says : ‘‘ The families of
the natives are very small : in one or two instances I have known th^m to
contain eight or more by one mother, but many women have only three or
four, most one or two children ; and it is by no means uncommon to find
them childless.” (p. 52.) It was mentioned in Chapter I. that the Lundu
had died out. Sir Ch. Brooke, writing in the year 1866, describes two
peoples who were then dying out : There are two sub-divisions of tribes all

but extinct in the Sarawak territory. One of the principal reasons for their
decay and decrease may, at all events, be attributed to marrying and breeding
in and in. There are about six doors left of these unfortunates in one place,
who are a branch of the Singgei Dyaks, residing up the Sarawak river, and
on a visit to them some years ago, they despondently told us that their
women refused to fructify, and asked in what manner such a misfortune could
be remedied. The other remnant of a branch tribe is an offshoot from the
Malanau race, now not mustering more than thirty or forty doors, and much
scattered in very small communities. Their men are noted for bravery, but
are very poor, and more dirty than the other people whose numbers and
power have much oppressed them. They are named Sum, and reside on the
smaller streams of the Kaluka and Rejang waters. These two instances are,
however, exceptions, for there is far from being any appearance of decay
among the principal I)\’ak tribes, whose fecunditv on an average produces
four or five births to e\erv married woman. The barren females are not over
one in five among the vSakarang and Saribus Dyaks, whereas the proportion
is over one in three in New Zealand, and the entire population of that country
scarcely amounts to a twentieth part of the population of Sarawak, and only
eciuals in number some of the most populous rivers in Bormnj. As a proof of
the increase of. the Dyak population we have only to make inquiry into the
localities where they live, both past and present, and the result shows that
populations have migrated to rivers farther and farther removed from their
original abode, which remains at the same time as thickly populated as the
land will permit. To offer one instance of the multiplying process I will
mention the Upper Batang Lupar River, which has now a population of
eighteen or twenty thousand souls residing on it, and has emitted a supply,
about fifty years ago, to a neighbouring stream (a tributary of Rejang), from
which a population has now increased to from ten to twelve thousand souls,
without the aid of any intermixture from other directions. Many other
instances might be adduced of a similar nature, which have come under my
immediate observation.” (ii. 235.)

Mr. A. R. Wallace endeavours to explain the smallness of the population
as follows : — During my residence among the Hill Dyaks, I was struck by
the apparent absence of those causes which are generally supposed to check
the increase of population, although there were plain indications of stationary
or but slowly increasing numbers. The conditions most favourable to a rapid
increase of population are, an abundance of food, a healthy climate, and early
marriages. Here, these conditions all exist. The people produce far more
food than they consume, and exchange the surplus for gongs and brass
cannon, ancient jars, and gold and silver ornaments, which constitute their

Character Notes and Sketches.

Land Dyaks. "

‘‘"Tnii Hill Dyaks are a more amiable people than the Sea tribes, their
morality is of a. higher standard, their gratitude is undoubted, and'their
Imspitality to strangers well ascertained.

“ In travelling also, I found them willing, on all occasions, to furnish me
ns many men as I might require for the transport of my luggage, which was
usually," on a long journey, from twenty to thirty ; by these means, my traps
followed me from village to village, all over the country, without any person
with them, everything being left to the care and known lionesty of the Dyaks;
and though many of my things were the articles the)' would most have valued
for dress or ornament, an instance of the slightest pilfering nev('r occurred,
though it might have been constantly committed, without the slightest danger
f)f immediate detection.

“ (Gratitude, which is t(^o frequently found a rare anti transitory virtue,
eminently adorns the character of these simple people, and the smallest
benefit conferred upon them calls forth its vigorous and continued exercise,
('onsiflering what a dreadful life of oppression Sir James Hrooke rescued them
from .... we can scarcely blame them, that in the excess of their
thaiikfuhu?ss, they should have considered as supernatural the person who
relieved them of their wretchedness, and by whose cherishing care and
protecting kindness they once more enjoyed the lives and liberties with which
tlie great Creator had endowed them. We accordingly find that several of
their tribes have ascribed to Mr. Brooke the attributes and powers of a superior
being ; and believe that he can, by his word, shed an inlhience over their
|)('rsons or property which will be beneficial to them. In all their prayers, he
is named with the gods of their superstitions, and no feast is made at which
his name is not invoked.” (Low, 243, 244, 246, 247.)

“On the several occasions when I visited them [the Singes) they were
uiiitormly hospitable, but great beggars ; they ask for everything they see,
hut are as scrupulously honest as the other Land tribes, never thinking of
liel])ing themselves to any thing.” (Low, 294.)

“ I am inclined to rank the Dyaks above the Malays in mental capacity,
while in moral character they are undoubtedly superior to them. They are
simple and honest, and become the prey of the Mala) and Chinese traders,
who cheat and plunder them continually. They are more lively, more talka-
tive, less secretive, and less suspicious than the Malay, and are therefore
pleasanter companions. The Malay boys have little inclination for active
sports and games, which form quite a feature in the life of the Dyak youths,
who, besides outdoor games of skill and strength, possess a variety of indoor
amusements. One wet day, in a Dyak house, when a, number of boys and
>oung men w’ere about me, I thought to amuse them with something new,
and showed them how to make ‘cat's cradle ’ with a piece of string. Greatly
to my surprise, they knew' all abou|fit, and more than I did ; for, after I and
^ harles had gone through all .th^ changes w'C could make, one of the boys
took it off my hand, and made sijyeral new figures w'hich quite puzzled me.

I hen they showed me a number of other tricks with pieces of string, which
^cmed a favourite amusement with them.

io6 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

wealth. On the whole they appear very free from disease ; marriages take
place early (but not too early), and old bachelors and old maids are alike
unknown. Why, then, we must inquire, has not a greater population been
produced ? Why are the Dyak villages so small and so widely scattered
while nine-tenths of the country is still covered with forest ?

'' Of all the checks to population among savage nations, mentioned by
Malthus — starvation, disease, war, infanticide, immorality, and infertility of
the women — the last is that which he seems to think least important, and of
doubtful efficacy ; and yet it is the only one that seems to me capable of
accounting for the state of the population among the Sarawak Dyaks. The
population of Great Britain increases so as to double itself in about fifty years.
To do this it is evident that each married couple must average three children
who live to be married at the age of about twenty-five. Add to these those
who die in infancy, those who never marry, or those who marry late in life
and have no offspring, the number of children born to each marriage must
average four or five ; and we know that families of seven or eight are very
common, and of ten and twelve by no means rare. But from inquiries at
almost every Dyak tribe I visited, I ascertained that the women rarely had
more than three or four children, and an old chief assured me that he had
never known a woman have more than seven. In a village consisting of a
hundred and fifty families only one consisted of six children living, and only
six of five children, the majority appearing to be two, three, or four. Com-
paring this with the known proportions in Huropiean countries, it is evident
that the number of children to each marriage can hardly average more than
three or four ; and, as even in civilized countries half the population die before
the age of twenty-five, we should have only two left to replace their parents ;
and, so long as this state of things continued, the population must remain
stationary. Of course, this is a mere illustration, but the facts I have stated
seem to indicate that something of the kind really takes place, and if So, there
is no difficulty in understanding the smallness and almost stationary popula-
tion of the Dyak tribes.

We have next to inquire what is the cause of the small number of births
and of living children in a family. Climate and race may have something to
do with this, but a more real and efficient cause seems to me to be the hard
labour of the women, and the heavy weights they constantly carry. A Dyak
woman generally spends the whole day in the field, and carries home every
night a heavy load of vegetables and firewood, often for several miles, over
toug ^and hilly paths, and not unfrequently has to climb up a rocky mountain
by ladders and over slippery stepping-stones, to an elevation of a thousand
eet. esides this, she has an hour’s work every evening to pound the rice
u wooden stamper, which violently strains every part of the body,

e this kind of labour when nine or ten years old, and it never ceases

extreme decrepitude of age. Surely we need not wonder at the
limited number of her progeny, but rather be surprised at the successful^
enorts of nature to prevent the extermination of the race.

•11 I surest and most beneficial effects of advancing civilization

will be the amelioration of the condition of these women. The precept and

H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo,

Even these apparently trifling matters may assist us to form a tnier
estimate of the Dyak’s character and social condition. We learn thereby,
that these people have passed beyond, that flrst stage of savage life in which
the struggle for existence absorbs the whole faculties, and in which every
thought and idea is connected with war or hunting, or the provision for tlu ir
immediate necessities. These amusements indicate a capability of civilization,
an aptitude to enjoy other than mere sensual pleasures, which might be taken
advantage of to elevate their whole intellectual and social life.

“ The moral character of the Dyaks is undoubtedly high — a statement
which will seem strange to tliose who have heard of them only as head-
hunters and pirates. The Hill Dyaks, of whom I am speaking, however,
have never been pirates, since they never go to sea, and head-hunting is n
custom originating in the petty Wars of village with village, and tribe with
tribe, which no more implies a bad moral character than did the custom of
the slave-trade a hundred j ears ago imply want of general moralit}’ in all who
participated in it. Against this one stain in their character (which in the
case of the Sarawak Dyaks no longer exists) we have to set many good
points. They are truthful and honest to a remarkable degree. From this
cause it is very often impossible to get from them any definite information, or
even an opinion. They say, * If I were to tell you what I don’t know, I might
tell a lie and whenever they voluntarily relate any matter of fact, you may
be sure they arc speaking the truth. In a Dyak village the fruit trees have-
each their owner, and it has often happened to me, on asking an inhabitant
to gather me some fruit, to be answered, ‘ I can’t do that, for the owner of
the tree is not here never seeming to contemplate the possibility of acting
otherwise. Neither will they take the smallest thing belonging to an
European. When living at Sirnunjon, they continually came to my house,
and would pick up scraps of torn newspaper or crooked pins that I had
thrown away, and ask as a great favour whether they might have thein.
Crimes of violence (other than head-hunting) are almost unknown; for in twelve
years, under Sir James Brooke’s rule, there had been only one case of murder
in a Dyak tribe, and that one was committed by a stranger who had been
adopted into the tribe. In several other matters of morality they rank above
most uncivilized, and even above many civilized nations. They are temperate
in food and drink, and the gross sensuality of the Chinese and Malays. is
unknown among them. They have the usual fault of all people in a half-
savage state — apathy and dilatoriness ; but, however annoying this may be
to Europeans who come in contact with them, it cannot be considered a
very grave offence, or be held to outweigh their many excellent qualities.”
(Wallace i. 138-140.)

Many of the women and children had never seen a white man before,
and were very sceptical as to my being the same colour all over as my face.
They begged me to show them rny arms and body, and they were so kind and
good-tempered that I felt bound to give them some satisfaction, so I turned
up my trousers and let them see the colour of my leg, which they examined
with great interest.” {jbid i. 114.)

Mr. Noel Denison says: “In the short experience I have had of the

Childbirth and Children.

107

example of higher races will make the Dyak ashamed of his comparatively idle
life, while his weaker partner labours like a beast of burden. As his wants
become increased and his tastes refined, the women will have more household
duties to attend to, and will then cease to labour in the field — a change which
has already to a great extent taken place in the allied Malay, Japanese, and
Bugies tribes. Population will then certainly increase more rapidly, improved
system of agriculture and some division of labour will become necessary in
order to provide the means of existence, and a more complicated social state
will take the place of the simple conditions of society which now obtain
among them.” (i. 144.)

Character Notes and Sketches. 5^

[.and Dyaks, I have found them with one or two exceptions truthful in the
extreme, generally honest and straightforward in their dealings, though they
ran be cunning enough when it suits their purpose : they are reserved
in their manners, and far from communicative to those with w^hom
tlicy are unacquainted, but ha.ving gained tlieir confidence and opened
their hearts with a little arrack they become talkative and free in their
conversation. I do not consider them generous; all and everything I
received from these people on my trip was paid for either in money, beads,
tobacco, brasswire, etc. : and on many occasions I w'as considerabl)- a
loser in my dealings.

“The w^orst feature connected with the Dyak character is their teinjKu- :
they are sulky, obstinate and sullen when put out or corrected, and they are
exceedingly apathetic, nor does there appear any inclination on their part to
rise above their low and degraded condition ; all ambition or desire to elevate
themselves or their children appears to have been trampled out of them by
the \ears of tyranny and oppression wdiich they have had to undergo at
the hands of the Malays, and the only chance of improving this race is in
c:iring for the children — the old men in my opinion are long past anything
approaching to improvement.” (Jottings, Introd. p. 4.)

Of the Aup Dyak Orang Kaya he says: “ I was much pleased wuth this
man and his tribe, who w'ere hospitality itself.” {ihid ch. iii. p. 34.)

He gives the following account of the Gurnbang Orang Kaya:

As Murung accompanied me to Sikong, and w\is my companion over
the greater portion of my journey, I shall here take tlie opportunity of
introducing a short sketch of this Dyak chief. Murung has been 22 years
chief of his tribe. He is a short, lithe, active little fellow, and in his younger
(lays must have been a dangerous enemy among his countrymen. He has
associated a good deal with the ('hinese, and acquired a very tolerable
command of the Kay dialect of their language, in fact he speaks it so well
(hat dressed as a Chinese he was able to accompany a party of Celestials to
the town of Sambas. The Orang Kaya has been a great traveller, there is
hardly a. Land Dyak tribe in the Sarawak, Sambas, or Sangoiuv territories
that he has not visited or is well acquainted with. He distinguished himself,
ns already mentioned, in the Chinese insurrection, and in the' former inter-
tribal wars of his race did good service for his tribe, and personally added
many interesting relics to the village collection of smoked and dried skulls
cf enemies. Murung is a fussy, speculative, pushing kind of man, not without
‘I good deal of cunning, and in many respects a thorough humbug. The
former qualities have led him to join in working a parrit for gold with some
Kay Chinese, of which fact he is never tired of bragging, the only ending
of which can be in the transferring of any dollars or profit that may be his
due into the hand of the Chinese, who are sure to swindle him. His cunning
loads him to pretend to his countrymen that he can wTite Chinese, and the
way in which he practises on their credulity in this respect is often ludicrous
in the extreme. This Orang Kaya’s besetting sin was love of drink. Still,
wdh the single exception of the night in his own village, he never forgot
mnself, and on this occasion I fancy he w'as noisy and boisterous, as he

CHAPTER VI.

MARRIAGE.

Courtship and Marriage; Land Dyaks, no betrothment - Presents -- Ceremony - Bride to
husband’s parents and vice tvrsa—Brang, Bukar. and Sibungo ceremony— Sintah ceremony -
Sinah ceremony —Sea Dyak lover’s night visits— Another version—" Please blow up the fire ”
- A third version— Jews’ harps Marriage- Gauntlet runnvig— A sooty farewell— No money can
win women -A pledge of honour- Ceremonial visits— Splitting the betel nut— Marriage at
house of future home -Processions— l^etel nut divinations— The oath— Arranging fines for
desertion— The gods’ will ascertained -Final visits— Bride’s mother-in-law’s rooms— M-i-l’s
blessings A wedding dress Bridal bed — A farewell — Early marriages -Balaus and Sibuyaus,

no betrothment— Sibuyau ceremony —Another account— Kayan wedlock.s — Dusun marriage

The 6m«--Rarity of the unmarried— Death preferable to shame— Men generally honour-
able—A high-class scandal Naming a husband Kayan \outhful intercourse Mulcted
lovers Batang Lupar immorality Suicide of women -Skarang and Sarebas immorality— Girl

companions for visitors, Lovers’ Troubles ; Match-making parents- Kiinaway matches

Sibuyau pride of birth Loxer’s suicide Courtship pre.sents Woman’s loxe A Sea Dyak lo\e
song. I’ROHIBITED Degkres: Deceased wife’s sister Fines for offending Deceased husband's
brother -First cousins Incest Marrying a granddaughter Sea J.)yak degrees h:\ il con.se

quences averted. Tribal Intermarriage : i.and Dyak in-marrying Chinese inter-marriage

Good examples. Residence : No fixed rule The Serambo women object Return to parents

^ Lundu and^ Sibuyau rule Rule according to conditions- Sons a curse Daughters are

blessings, ! athkrs - in - Law ; Respect given them. Mothers- in- Law : Her blessing.
loLYGAMY : Exists amougst Milanaus Not elsewhere Dusuns occasionally polygamous.

Divorce ; Frequency - Trivial causes for Marriage a business partner-
ship- bines for adultery - Omens for the newly-married— A philosophical bridegroom— Seven
or eight times married-Omens averted- The divorce ring Wife entitled to half property-
Dreams as causes Tnirther causes-- Barrenness. Matrimonial Troubles : Dead husband’s
return--A Maloh s trouble. Conjugal Affection : Domesticated men — Loving husbands —
A married fop -An afflicted wife -A bold husband. Adultery : Faithful spouses— The guilty
, Widow’s early re-marriage considered adultery Skarangs- l^unishable by death-
Adulterers beaten— Christians no l>etter than heathens What constitutes adultery- Almost
amusing— Hupe’s charges— Conduct correct after marriage— Standard not low— Apparent con-
ra ictions Not strictly faithful — Hornaday’s classification — Dangerous games — Bathing in
pu ic - n Englishmans offence. Jealousy: Women jealous— The husband goes head-
hunting— Puerile spirit of jealousy.

Courtship and Marriage.

Among the Land Dyaks there is practically no ceremony at a betrothment,
the bridegroom expectant (if a young bachelor) generally presents his
etrothed with a set of thr^e small boxes made of bamboo, in which are
placed the tobacco, gambier and lime, with the sirih and betel-nut, and some-
times also with a cheap ring or two, purchased from the Malays or in a'
Sarawak bazaar. At a Land Dyak marriage a fowl is killed, rice boiled, and
a feast made by the relations of the bride and bridegroom. The bridegroom
then generally betakes himself to the apartment of his wife’s parents or

Marriage.

109

relations, and becomes one of the family. Occasionally, as for example, when
the bride has many brothers and sisters, or when the bridegroom is the
support of aged parents, or of younger brothers and sisters, the bride enters
and becomes one of the family of her husband. It is a rare occurrence for a
young couple at once to commence housekeeping on their own account ; the
reason is, that the labours of a young man go to augment the store of the
head of the family in which he lives, be it that of his parents or others, and
not till their death can he claim any share of the property in rice, jars,
crocker)-, or gongs, which, l)y his industry, he has helped to create ; yet most
young men now have generally a small hoard of copper coin, or even a few
dollars, which they have acquired by trading, or by working for Europeans,
Malays, or Chinese during the intervals of farm labour.” (St. John i. 162.)

‘‘Amongst the three tribes of Bukar, Brang and Sabungo the marriage
ceremony is performed by swinging fowls round their heads seven times and
feasting and getting drunk.” (James Brooke, Mundy i. igg.) They marry
but one wife. {ibid.) “ The Sintahs present clothes, rice, etc., to the
parents of the bride, and on the occasion of the marriage give a feast to the
tribe, which lasts for four days and nights. The marriage ceremony is as
follows : — They smear a paste made of saffron mixed with a little gold dust
and fowl’s blood over the chest, forehead and hands. The man and woman
each take a fowl and pass it seven times across the chest, then kill it, and a
small string of beads being attached to the right wrist of either party, the
ceremony is complete. After this the new-married pair remain in absolute
seclusion for the space rjf seven days.” {ibid i. 203.) “ It is not necessary

amongst the Sinars to possess a head ‘ before marriage, as making presents to
the parents of the bride is sufficient. Tlieir marriage ceremony is as follows :
They have four cups in which are hog’s blood, fowl s blood, rice, and gold
dust, each in a separate cup. Four cups are carried by the bride, four by the
bridegroom, in a tray on their heads, and when they retire to rest are placed
over their couch. They do not assemble the tribe, nor do they feast, the
immediate relatives of the parties only being present.” {ibid i. p. 205.)

The Sea Dyak girls receive “ their male visitors at night ; they sleep apart
from their parents, sometimes in the same room, but more often in the loft.
The young men are not invited to sleep with them unless they are old friends,
but they may sit with them and chat, and if they get to be fond of each other
after a short acquaintance, and wish to make a match of it, they are united
in marriage, if the parents on either side have no objections to offer. It is in
fact the only way open to the man and woman to become acquainted with
each other, as privacy during the day time is out of the question in a Dyak
village.” (Brooke Low.) This curious method of courtship w'hich is found both
among the Land and Sea-Dyaks, and appears to have been first mentioned by
Sir S. St. John (i. 161) as follows: “Besides the ordinary attention which a
young man is able to pay to the girl he desires to make his wife— as helping her
in her farm work, and in carrying home her load of vegetables or wood, as well
as in making her little presents, as a ring, or some brass chain work with

> For particulars as to the necessity in pre-European times for the young man to obtain a head
before marriage, see infra. Chapter on ** Heads.”

no H. Ling Roth. — Natives bf Sarawak and Brit. N. Borneo.

which the women adorn their waists, or even a petticoat — there is a very
peculiar testimony of regard, which is worthy of note. About nine or ten at
night, when the family is supposed to be fast asleep within the musquito
curtains in the private apartment, the lover quietly slips back the bolt by
which the door is fastened on the inside and enters the room on tip-toe, He
goes to the curtains of his beloved, gently awakes her, and she on hearing
who it is rises at once, and they sit conversing together, and making arrange-
ments for the future in the dark over a plenti^l supply qf sirrah-leaf and
betel-nut, which it is the gentleman’s duty to provide. If when awoke the
young lady rises and accepts the prepared betel-nut, happy is the lover, for
, his suit is in a fairway to prosper, but if on the otl^er hand she rises and sajs,
‘ Be good enough to blow up the fire,’ or to light the lamp (a bamboo filled
with resin), then his hopes are at an end, as tha^ is the usual form of
dismissal. Of course if this kind of nocturnal visit is frequently repeated, the
parents do not fail to discover it, although it is a point of honour among them
to take no notice of their visitor, and if they approve of him matters take
theii course, but if not, the}’ use their influence with their daughter to ensure
the utterance of the fatal ‘ Please blow up the fire.’ It is said on good
authority that these nocturnal visits but seldom result in immorality.”
Another account is given by the Rev. Mr. Crossland ; ‘‘ The mode of court-
ship in this country is peculiar. No courting goes on by day; but at night,
when all is quiet, a young lover creeps to the side of his lady-love’s curtains,
and awakes her ; if she cares for him she admits him, and after chewing sirih
and betel-nut, they discourse through the medium of a .species of Jew’s harp,
one handing it to the other, asking questions and returning answers. This
goes on for a month or more, and then having made sure of his bird, he asks
the important question of the parents ; should they be willing, the day is
xed, all in the house are invited to eat pinang sirih ; should the young man
live in another house, the women of his house dress themselves in their best,
and go to fetch the bride. Then comes the tug of war ; shall they run the
gauntlet of all the joung men and boys of the house, who are waiting with
sooted hands to begrime their faces and bodies ? They generally show fight,
though they come away like niggers, for the boys here are full of mischief. If
a young lady IS unwilling to hear the suit of a lover, she tells him to ‘go
hdme , if he still persists she gets up and blows up the fire. All this goes on

sisrerT'V’^^'^^ parents are sleeping, and often married brothers and
interferes, unless asked ; but should a young man misbehave,

would not tfnT • soon be thrown at him. I believe you

half as frnoH If an equal number of persons, a morality

. c ' ^ fni" a man she Nyill let him know; if not, no

amount of money can win her.” (Miss. Life, 1864, p. 650.)

A different and more detailed account is given by Mr. Leg^att • “ If

''“Ter he

pleX of his ht''' f‘‘3 break, when he leaves with her some article as a

eta Saf mavtr"'’ ‘"^ban, or anything

is verv much int^ may have about him. He will, if he

y much in love with the young lady, probably at once awaken her parents

Marriage,

III

before leaving the house, and professing his love for their daughter request to
be accepted as their son-in-law. Or he may at once take his departure and
defer the trying moment of appearing before the young lady’s friends to some
future time, or until his own friends have first broken the ground for him.

Having decided the question of the future to his own and the young
lady’s satisfaction, he in time makes known to his own parents his wishes, and
the next step in the proceedings is a visit on the part of the man’s friends to
request of the girl’s friends the hand of their daughter in marriage for their
son. Consent having been obtained, a day is fixed upon for the ceremony
of mlah pinang, i.e,, the splitting of the betel-nut, though not until the
advisability of the proposed connection between the two families, the
compatibility of the tempers of the parties most intimately concerned, their
virtues and their faults, &c., have been discussed.

‘‘ The day before the ceremony is to take place is spent by the bride-
groom in obtaining a supply of betel-nut, sirih leaf (a species of pepper), lime,
gambier, tobacco, cS:c., all concomitants of the betel necessary for chewing
during the proceedings connected with the marriage.

“ The wedding may take place at either the house of the bride or bride-
groom, but it is generally at the house which has to be left, and not that in
which the newly-married couple intend to settle, d hus, if it has been decided
that the newly-married wife shall settle down in the house of her husband s
friends, the wedding will take place at her home ; if the husband is to remove
to the home of his wife’s friends, the women folk of his village house set out
in a boat, gaily decorated with an awning of parti-coloured sheets and with
streamers and flags flying, and to the accompaniment of gongs and drums
fetch the bride for the ceremony to her husband’s house. At whichever house
it may be, the other party having arrived, all enter the bihk or private
room, and sit down and talk over the future prospects of the young couple,
chewing betel- nut and sirih the while, which has been provided by the bride-
groom, though not without having set aside a portion with which to perform
the divination connected with the ceremony.

“ Afterwards, all repair to the rnai, or common verandah, taking with
them the pinang and sirih for chewing, and that for divination which has
been placed apart from the rest. An^elderly female relative then places upon
a plate some gum dammar which she carries out upon the tanjU, or open
platform adjoining the house, and there burns.

“ Next, an old man or woman, who is constituted Master of Ceremonies
for the occasion, takes from the stock reserved for the purpose one or two
betel-nuts, which are then split up into eight pieces and placed upon a plate
with some sirih, tobacco, &c., as representing the obligations of the husband,
as will be subsequently seen. Afterwards one or two betel-nuts are in like
manner split into seven divisions, and placed with similar accompaniments
upon the same plate as representing the wife’s responsibilities.

“ The plate containing the betel-nut, &c., is then placed at the upper-
most part of the verandah upon a brass tray, and a sheet is gathered together
at its centre and suspended by a string from a beam overhead, so as to cover
and surround the tray.

II2 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

'' A bamboo is then brought and cut into two pieces, or two separate
pieces of bamboo may be made use of. One piece is split into eight, as was
the betel-nut, and the other into seven ; and each is again tied together ^ith
red thread and suspended over the hearth-stone uponfthe verandah, while the
Master of Ceremonies repeats the form of obligation, which is merely a
declaration that if either party should desert the other by reason of sickness
or accident, or for any other insufficient reason, then the deserting party must
be tined to the extent of — in the case of the husband deserting the wife — eight
iruns, or mcmikuh, or jabirs, ov pandiniys, or alas, according as may already
have been agreed upon, and corresponding to the number of the pieces of
the betel-nut, and of baml)oo ; in the case of a wife deserting the husband,
seven of the aforesaid jars.

The relative value of the jars above named are : — i irun — 2 plates ; 1
menukul -- 2 inms ; 1 jabir 2 mcnuknh ; i pcwxding 2 jabirs ; i alas ~ 2
pamiin/^s. The value of a plate is from 9 to 12 cents (3 or 4 pence). ^

The plate containing the split pieces of pinang is then uncovered and
the contents examined to ascertain the will of the gods. An increase in the
number of the pieces is considered to signify the gratification and goodwill of
the spirits ; a decrease, their' displeasure. Neither increase nor decrease is
expected, and perhaps now no examination ever takes place. To find the
same number of pieces in the plate signifies a future of just ordinary good
fortune and happiness.

''Ihe contents of the plate are chewed just as other pinang and sirih is
at the end of the proceedings, and the whole marriage ceremony is completed
— the young couple are lawfully man and wife.

“ But etiquette requires that they shall remain in the house where the
marriage has taken place during the space of three days. Then on the fourth
day a visit is paid lasting over three days to the family in the other village
with whom alliance has been made, and with whom the home is to be
made.

‘‘ At the conclusion of this three days’ visit, a farewell visit has to be paid
to the friends who are being forsaken by bride or bridegroom, and* this visit
extends over six days, after which the young couple return to the houSe which
is to be in future their home.

On the occasion of the first visit after the wedSing to the friends of the
man, after entering the house the newly-made bride must not enter her
mothei-in-law s room until she has first been led over the threshold by that
austere relative herself, or by some female relative deputed by her to perform
the office.

The bride therefore gqjjP^nto the room of any female friend that she
may have, and there awaits the coming of her mother-iri-law, while her
husband §its down upon the verandah outside his mother’s room. The old
ady, having ascertained the whereabouts of her daughter-in-law, goes to
etch her, and having brought her into her room sits her down upon a mat
spreadTor the purpose. She then goes out to her son upon the verandah,

P .

® See Jars, infra.

Marriage,

113

and leads him in arid places him to sit by his wife's side. Having caught a
fowl she next proceeds to wave it in blessing over their heads, praying

* A soh bidip^^j^soh lansik,

^ Asoh betiiahf asoh berimpah;
^ Baku pimng kena tambak,

‘ Baka keladi kena terenak,

^ Baka tebu kena ujak.

‘ Adai ti mintd asi,

‘ A dai ti rninta at,

‘ A dai ti minta anjong mandi.

‘ May they be fortunate and lucky, may they be prosperous and happy :

May they be fruitful like the banana which is planted out, like the caladium
planted as a seedling, like the sugar cane stuck in the ground. May they
have some to ask of them rice, to ask water, and to ask to be carried
to the bath {i,e. children who will require from them food and drink and
washing).’

For the wedding and subsequent visiting the bride will deck herself
out in all the finery she possesses and all she cah‘borrow in addition.

“ Her wedding dress consists of a short skirt reaching to her knees, along
the bottom of which may be sewn several rows of tinsel and of silver coins,
below which probably hang two or three ro>ys of hawk-bells. Round her
waist she may have several coils of brass or silver chain, and in addition a
row of dollars or other silver coins linked together. From her waist upwards
as far as her armpits she will wear a corset formed by threading upon cane a
^u'eat number of small brass rings, her ai;|nlets are also of brass and extend
up to her elbow. As many rings as she can borrow are ti|x?n her fingers, she
will wear, necklaces of very small beads worked in very beautiful patterns and
finished off in a tassel of beads round her neck. Her ears will be furnished
with studs of silver gilt, with a setting of red cloth Jpehind the filagree work
to show them, off, and her head decorated with a towering comb of silver
filagree wqtS^ to which is attached a number of silver spangles which glitter
and glimmer with every movement of her head. Perhaps also in addition she
will stick into her hair a number of skewers, decorated with beads and little
tags or red aiid yellow and white cloth. No jacket is worn, but a silken
scarf is thrown over her shoulders, crossed in front and the ends tied behind
her. In place of a bouquet she will carry in her hand a bunch of large silver
buttons, each measuring about two inches in diameter. The weight of her
jewelry and ornaments is so great that she can hardly walk along. The
bridegroom takes no especial pains to ornament his person.

** The bridal bed is gaily ornamented with bright coloured curtains and is
generally carved and decorated for the occasion. ^

When returning from the last visit to settle in the home which she is ^
to occupy in the future; the young folk of her vitlage send her forth, not with
showers of rice, but wil^h splashings of water and scattering and smearing of
mud and soot, for good luck, unless she cries off by declaring that in her case
such practices are ma/i (forbidden.) *r ^ t

II4 H. Ling Roth.^ — Natives of Sarawak and Brit. N. Borneo.

“ I am told that marriages used not to take place at so early an age as
they now do, for the rule was that no young man was allowed to marry before
he had makai isi tachu, lit. eaten the contents of the coconut shell, an
idiom to express having been on the warpath, it being the rule for the men on
an expedition to take with them a cocoanut shell with which to ladle out the
rice from their provision bag into the pot for cooking.” (F. W. Leggatf.)

” Among the Balans, or Sea Dayaks of'Lingga, there is also no ceremony
at a betrothment : in fact Mr. Chambers informs me that the word is not
known in their language. Indeed their manners preclude the necessity of
any such formal arrangement. . . . Among the Sibuyau Dayaks of
Lundu, no ceremony attends a betrothment, but when the consent of the
parents of the bride has been obtained, an early day is appointed for the
marriage.

“The men of the vSibuyaus marry but onc^wife, and that not until they
have attained the age of seventeen or eighteen. Their wedding ceremony is
curious ; and, as related, is performed by the bride and bridegroom being
brought in procession along the large room, where a brace of fowls is placed
over the bridegroom’s neck, which he whirls seven times round his head.
The fowls are then killed, and their blood sprinkled on the forehead of the
pair, which done, they are cooked and eaten by the new-married couple alone,
whilst the rest feast and drink during the whole night.” (Keppel i. 56.)
A different version is given by .Sir S. St. John : “ On the wedding day, the
bride and bridegroom are brought from opposite ends of the village to the
spot where the ceremony is to be performed. They are made to sit on two
bars of iron, that blessings as lasting, and health as vigorous, as the metal
may attend the pair. A cigar and betel leaf prepared with the areca nut are
next put into the hands of the bride and bridegroom. One of the priests
then waves two fowls over the heads of the couple, and in a long address to
the Supreme Being, calls down blessings upon the pair, and implores that
peace and happiness may attend the union. After the heads of the affianced
have been knocked against each other three or four times, the bridegroom
puts the prepared siri leaf and the cigar into the mouth of the bride, while
she does the same to him, whom she thus acknowledges as her husband.
The fow'ls are then killed, and the blood caught in two cups, and from its
colour the priest foretells the future happiness or misery of the newly-married.
1 he ceremony is closed by a feast, with dancing and noisy music.” (i. 51.)

Arnongst the Kayans there are more ceremonies observed at the birth
and naming of children than at marriage, the performance of which is not
encumbered by many formalities. The man, on selecting his bride, makes
preseiits to her, and if these are accepted by her parents and others con-
nected, a day is appointed for her removal to the house of her future
guardian; but, independent of the presents, it is necessary on the part of
the bridegroom to present the bride with a prescribed number of beads of
dmerent sorts, which are made into a necklace and worn by her as a badge
of wedlock. (Burns, Jour. Ind. Arch. 150.) “ Marriages are celebrated with
great pomp [by the Kayans] ; many men have ruined themselves by their
extravagance ’on this occasion. Tamading, with prfncely munificehce.

Marriage.

115

gave away or spent the whole of his property on his wedding-day.”
(St. John i. 112.)

A Dusun marriage, at which Lieut, de Crespigny was once present,
and at which he says there was no ceremony, '' was performed by torch-
light ; a hog was killed and a feast held, after which a chorus was sung
by all the women and children for several hours which was really very
pretty ; but of its purport I am ignorant, and the happy couple were at
length dismissed with loud acclamations.” (Proc. R. Geogr. Soc. ii. 1858,
p. 349.) Mr. Whitehead’s account of Dusun marriage is as follows :
‘‘ Children are betrothed when very young and of about the same age ; their
parents seem to arrange all for them. The marriage ceremony is somewhat
complicated to European ideas. When the young people have arrived at a
marriageable age the parents of the bridegroom visit the bride’s family
dressed in their best, bringing with them a buffalo and a brass gong — but
I have known only a gong given. This is the herrihan;' or payment
for the wife ; the parents then return to their own home. The following day
the bride pays a visit to her future husband’s house, but the young people do
not converse; the next day she returns to her home In a few days she
again pays a visit, this time attended by two of her girl friends, dressed in
their holiday clothes. In the evening there is a feast of buffalo-meat and
‘ arrak.’ The night and, in some tribes, the next two days and nights are
spent in dancing ; but the Melangkap brides return home the next morning,
where they remain for five days, after which the ceremony is over and the
happy pair considered man and wife.” (p. no.)

‘‘It is very rare that a [Sea Dyak] man or woman is not married. A man
will rarely marry a woman who has a child, and intercourse before marriage
is strictly to ascertain that the marriage will be fruitful, as the Dyaks want
children. The women are so keenly sensitive to disgrace that they will not
part with their virtue for fear of the consequences. They prefer death to a
life of shame, and many girls have committed suicide rather than face the
displeasure of their parents and the jibes of their sex. If the man be false
to his word, and the woman commits suicide, he is held responsible for the
value of her life, and is very heavily fined. It is unusual, however, for the
men to prove false to their vows. It is absolutely necessary for them to
marry as early in life as possible, and if a suitable woman is already found,
and her fertility ascertained beyond a doubt, there is no inducement to hang
back. The young men as a rule marry at 18 and settle down, and the girls
at 16'.” (Brooke Low.)

“ A case occurred at Banting which created much scandal among the
higher circles of the Dyak community. The eldest daughter of one of the
chiefs of a long house was found to be in a state of pregnancy, and, according
to the custom, this incident is not allowed to pass without considerable ado in
bringing the father to acknowledge the paternity. The young lady claimed a
man of rank, but the young chief disowned any share in the business, and was
leady to stand as a witness that a slave was the father of the coming child.

Brian (barian) is really payment for the virginity of the bride, and is practically of Malay

introduction — H. L. R.

ii6 'H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

This dispute occasioned many days’ litigation, and in the long run the lady
had to prove her accusation by diving against the man of rank. If the latter
won he would thus prove that he was innocent and the slave at fault. The
dive came off amid hundreds of spectators, but the woman lost her claim on
the young chief, who was generally considered to be innocent of the matter.
The chiefs in council afterwards gave their opinions gravely : — ‘ That the
Almighty had decided the case with an omniscient power, and brought the
proper father to light to answer for his sins.’ The scandal and disgrace
caused the lady to flee inland to a distance, and the old chief lost all his
followers, who separated from him to seek another and more respectable
leader, the sins of the child in these cases being visited upon the father. I
saw the old man shortly after it happened, and a greater picture of misery I
never cast eyes on. I pitied him from my heart. Deserted by all, he left the
country for a neighbouring river.” (Brooke i. 147.)

They marry at an early age, and separate frequently before they find a
partner to please them, under the plea of bad dreams or birds. Strangers
frequently look on their conduct (irrespectively of these temporary and
probationary marriages) as being remarkably volatile and disreputable ; and
this idea has been circulated by the teachers of the Gospel. But an impartieil
observer, after making inquiry, will find there are many more penalties
attached to their peccadilloes than, I believe, are found under similar circum-
stances in Europe. The greatest disgrace is attached to a woman found in a
state of pregnancy without being able to name her husband ; and cases of
self-poisoning, to avoid the shame, are not of unusual occurrence. If one be
found in this state, a fine must be paid of pigs and other things. Few even
of the chiefs will come forward without inpurring considerable responsibility.
Pig is killed, which nominally becomes the father, for want, it is supposed,
of another and better one. Then the surrounding neighbours have to be
furnished with a share of the fine to banish the jabtiy which exists after
such an event. If the fine be not forthcoming, the woman dare not move
out of her room for fear of being molested, as she is supposed to have
brought evil {Kudi) and confusion upon the inhabitants and their belongings.”
(Brooke i. 6g.) . ^ ^

Among the Kyans, when two young people take a fancy to each other,
t eir intercourse is unrestrained. Should the girl prove with child, a marriage
takes place; their great anxiety for children makes them take this precaution
against sterility. .... As among the Sea Dayaks, the young people
have almost unrestrained intercourse ; but if the girl prove with child, a
marriage immediately takes place, the bridegroom making the richest presents
he can to her relatives.” (St. John i. 88, 113.)

‘‘ The Sibuyaus, though they do not consider the sexual intercourse of
their young people as a positive crime, yet are careful of the honour of their
daughters, as they attach an idea of great indecency to promiscuous connec-
tion. 1 hey are far advanced beyond their brethren in this respect, and are of
opinion that an unmarried girl proving with child must be offensive to the
superior powers, who, instead of always chastising the individual, punish the
tribe by misfortunes happening to its members. They, therefore, on the

Marriage,

117

discovery of the pregnancy, fine the lovers and sacrifice a pig to propitiate
offended Heaven, and to avert that sickness or those misfortunes that might
otherwise follow ; , and they inflict heavy mulcts for every one who may have
suffered from any severe accident, or who may have been drowned within a
month before the religious atonement was made ; lighter fines are levied if a
person be simply wounded.

As these pecuniary demands fall upon the families of both parties, great
care is taken of the young girls, and seldom is it found necessary to sacrifice
the pig. After marriage the women also are generally chaste, though cases
of adultery are occasionally brought before the Orang Kayas.

'‘Among the Dayaks on the Batang Lupar, however, unchastity is more
common, but the favours of the women are generally confined to their own
countrymen, and usually to one lover. Should the girl prove with child, it is
an understanding between them that they marry, and men seldom, by
denying, refuse to fulfil their engagements. Should, however, the girl be
unable to name the father she is exposed to the reproaches of her relatives,
and mail}’ to escape them have taken poison.' In respectable families they
sacrifice a pig and sprinkle the doors wifh its blood to wash away the sin ;
and the erring maiden’s position is rendered so uncomfortable that she
generally tries to get away from home.” (St. John i. 53.)

“ Suicide is of frequent occurretice among the females, but is rarely
resorted to by the males. The women, as we have said before, are so keenly
sensitive of disgrace that many prefer, if anything untoward happen, to
perish by their own act. They cannot bear to be found fault with by those
whom they love, and if reproached by their parents or their husbands in at
all bitter terms for any irregularity in their conduct they take poison; but
the doses do not always prove fatal, and if a powerful emetic is administered
in time death does not ensue. Fowl’s dung is forced into their mouth to
I)ro(:luce nausea, and the body is imm^sed in water. (Brooke Low.)

“The state of morality among the Sakarran and Saribas Dyaks is
strangely more lax than in any of the other tribes. ... 1 he license granted

to the young women appears amongst these people only to extend to their
own nation, but it is probable, and in fact certain, in some tribes, that
their favours are liberally extended to the Malays, should any happen to reside
in their vicinity. This laxity of manners has been carried so far, that I have
been assured that should a chief, pr distinguished warrior of another tribe,
travelling through the country, rest for a night at a village, it is a necessary
part* of their hospitality to provide a girl for his companion ; but my
information on this particular is derived from the Malays. I, however,
think it correct, as a similar custom is always followed by the Kyans.
(Low, p. 195.)

Lovers’ Troubles.

‘‘There is a hill in Sabaian (the next world), says tradition, covered with
and suicides there enjoy undisturbed repose beneath the shade of the
poisonous shrub. Despairing lovers, whose union upon earth was forbidden
by harsh and unfeeling parents, are here re-united. Women have also been

ii8 H. Ling Roth, — Natives of Sarawak and BriL N. Born^. '

known within recent times to commit suicide to avoid the shame aitd disgrace
of being sold into slavery/’ (Brooke Low.)

‘‘ Match-making parents sometimes invite a likely young lad of their
acquaintance to ngaiap (as it is called) their daughter while both are yet
young; they do all they can to render his visits agreeable to him in the hope
that he may learn to get fond of the girl and take her to wife when they are
both old enough to think of such matters. . . . When a yomig woman

is in love with a man who is not acceptable to her parents, there^ is an old
custom called nunghup hui, which permits him to carry her off to his own
village. She will meet him by arrangement at the water-side, and step into
his boat with a paddle in her hand, and both will pull away as fast as they
can. If pursued he will stop every now and then to deposit some article of
value on the bank, such as a gun, a jar, or a tavor for the acceptance of her
family, and when he has exhausted his resources he will leave his own sword.
When the pursuers observe this they will cease to follow, knowing he is
cleared out. As soon as he reaches his own village he tidies up the house
and spreads the mats, and when his pursuers arrive he gives them food to
eat and toddy to drink, and sends them home satisfied. In the meanwhile
he is left in possession of his wife.” (Brooke Low.)

'‘I may notice that among the Sibuyau Dayaks there is great pride of
birth, and that parents will seldom consent to their daughters marrying a man
of very inferior condition. Many lamentable occurrences have arisen from
this.” (St. John i. 52.)

” During one of my visits to the Sakarang I heard a story which is
rather French in its termination. A young man proposed to a girl and was
accepted by her, but her parents refused to give their consent, as he was of
veiy infeiior birth. Every means was tried to soften their hearts, but they
were obstinate, and endeavoured to induce her to give up her lover and
marry another. In their despair the lovers retired to the jungle, and
sw'allowed the poisonous juice of the tuba plant : next morning they w'ere
found dead, with their cold and stiff arms entwined round each other. Cases
are not of very rare occurrence among the Sakarang Dayaks, where
disappointed love has sought solace in the grave.” {ibid i. 54.)

Presents given to a girl during courtship can never be recovered
vvhatever the event.” (Brooke Low.)

With the woman of Eastern clime, love is like the sun’s rays in
warmth ; she runs from her parents, casts off brother and sister, and all other
relations, for the man to whom she has taken a fancy ; even though he be
ugly> deformed, poor and degraded, it matters not : she follows him after
having been even separated by force, and threatened with excommunication
and death if she again approaches the man of her choice. She is heedless,
and elopes at night adorned in man’s shabby habiliments, with a tattered
head-dress and short rusty sword, steals a small broken canoe, and pulls
night and day from one river to another, crossing their ripply entrances with
trepi ^tion and alarm, but dexterously dragging her crazy craft over the surf,
until she finds him who is nearest her heart. She gains her haven exhausted
trom exposure and hunger, for she has perhaps only taken a handful of dry

Marriage. 119

rice, and has crossed ^ver eighty miles without help from anyone, her eager
heart alone surmounting the many intervening difficulties and dangers. This
episode happened while I was in Sarawak. A Seripa had fallen in love with a
working man, whom, according to custom, she was not permitted to marry.
Death would have been the penalty in olden times; but this young lady of
sweet seventeen underwent what is above narrated, and said, “ If I fell in
love with a wild beast, no one should prevent me marrying it.” (Brooke ii.
106.)

Dayak Love Song.

1 Aku Kantok Libau nuran sium

bali*ali,

2 Aku repai panjai daun nuchik

ujong jari,

3 Aku baya nanga Lingga napat ka

selat bunga jambu

4 Aku tedong beratong ngili batang

Kanyau napat ka selat sengkan
moa pintu.

5 Aku bujang besai mandi di jembai

tandok labong

6 Aku pedang panjai penyelai kan-

dong nibong,

7 Aku kijang bejalai punggu parai

pengenyan tangkai lenga nyaman,

8 Aku kijang mengkanjong punggu

pumpong pengenyan tekuyong
pulau Santan

Aku kijang nyungkah punggu rebah
pengenyan buah raba masam,

10 Aku kijang rari punggu mati pen-

genyan sligi bala penikam.

1 1 Aku buang nanga S’karang munyi

kijang rarah tandok, ^

Translation.

1 I am the tender shoot of the

drooping libau with its fragrant
scent,

2 I am the long-leafed repai tickling

the finger tips,

3 I am the crocodile from the mouth

of the Lingga coming repeatedly
for the striped flower of the rose-
apple.

4 1 am the cobra floating down the

Kanyau river, coming often to
the threshold of the door,

5 I am a bachelor of full age, so agile

that I can cut away the drooping
corner of a man’s turban while
springing past him ;

6 I am the long sword, sweeping off

the long sheathed nibong palm

7 I am the antelope, walking among

the dead tree-stumps, carrying
the ears of sweet millet,

8 I am the antelope, springing from

the beheaded trees, carrying the
shells from Santan Island,

9 1 am the antelope, leaping over

the fallen logs, carrying the sour
raba fruit,

10 lam the antelope, fleeing over the

dead stumps, carrying the javelin
of the* spearmen.

11 lam the crocodile, from the mouth

of the Skarang, with the cry of
the dehorned antelope.

^ Lines ii, 12, 13-^Bmng, Buak, Buit. No such words really exist in the Dyak language,
but considerable license is allowed in Dyak poetry, and for, the sake of rhyme and euphony, the
word baya (meaning a cmcodile) takes the above forms, so as to rhyme with Skarang, mana , an
Angit respectively.

120

H. Ling Roth. — Natives of Sarawak and Brit* N, Borneo*

12 Aku buak nanga Lemanak munyi

pekak anak manok,

13 Aku buit nanga Angit pengigit pala

pelandok.

14 Aku antu puchok kemedu madah

ka bulu rendam basah ;

15 Aku remaung puchok inerkubong

madah ka rekong turun darah ;

16 Aku langkan meruan tali, rambing

pergandau danau batang Kapuas

17 Aku biliong panjai puting penglum-

pong nibong panjai sablas.

18 Aku brangai punjai lunchong ngaiau

mubai langgai Kapuas ;

19 Aku chapak besiring kuning tisi

glam it benang mas,

20 Aku ma pungga unggan rerengut

empa api,

21 Aku repai panjai daun nuchik

ujong jari

22 Aku blia bandir tapang pemantang

penegi rebor api

23 ‘Akusamak rnansau batang sararai

empa api

24 Aku jugok manok menang di-

sabong enda rari.

25 Aku tapang nanga Menyang betum-

bok takang tujoh puloh,

26 Aku ipoh nanga Seriaiig ngerarah

ka kaban jelu nyumboh,

27 Aku temiang lunti batang turun

ambun belaboh,

28 Aku glamit ubong benang pengung-

kong kaki Jawai,

12 I am the crocodile, from the mouth

of the Lemanak, ©lucking like a
young chicken.

13 I am the crocodile from the mouth

of the Angit, that bites off the
head of the mouse-deer,

14 lam the spirit from the summit of

the Kemedu-creeper, to say that
1 am wet from diving ;

15 J am the tiger, from the top of the

merknbong tree, to say that the
blood is running down my throat.

16 1 am the hollow boat-keel with a

loop of rope for a bridge across
the lake of Kapuas,

17 I am the long-necked axe, to cut

the nibong palm which measures
eleven fathoms.

18 I am the boat with the long-

projecting figure-head, to war
against the source of the River
Kapuas ;

19 1 am the yellow-striped plate with

a border-like gold thread,

20 I am the ma wood, cut for a live

fire log, with which to keep alive
the fire ;

21 I am the long-leafed repai tree,

tickling the finger-tips,

22 lam the weaver’s blade from the

buttress of the bee tree, for
knocking up the red thread ;

23 lam the samak tree with the red

trunk withered by the fire ;

24 I am the comb of the champion

fighting-cock that never runs
away.

23 I am the bee tree at the mouth
of the Menyang, from which
radiates seventy branches ;

26 I am the upas tree at the mouth of

the Seriang, causing to fall the
troops of nyumboh monkeys ;

27 I am the temiang bamboo, with the

.graceful stems, from which the
dewdrops fall ;

28 I am the gold thread twisted for

anklets for the feet of Jawai,

Marriage,

121

29 Aku limau tan parang pengurong

anak^andai ;

30 Aku baya nanga Lingga madah ka

nyawa nukang perdah,

31 Akutedong tuchonglampong madah

ka rekong turun darah ;

32 Aku lang terebang ngelingi batang

Kanyau napat ka menoa babas
bulu,

33 Aku semah berayah rantau Lumau

napat ka kilat bunga jXmbu,

34 Aku tempekok manok jagau napat

ka ruman padi baru :

35 Aku enteran ban singit ;

36 Aku dinding sanggit rapit ;

37 Aku blia bandir tapang penegi

rebor api,

38 Aku sabong manok menang di

sabong mali mati ;

39 Aku nabau tuchong Nyambau

madah ka likau betatah timah,

40 Aku ensing batu mandi di terumbu

sarong tedong ;

41 Aku ensing banda mandi di krapa

lulong jungkong ;

42 Aku lelabi nanga Engkari madah

ka kaki ngereman basah,

43 Aku remaung tuchong Talong

madah ka rekong kungkong
darah,

44 Aku tedong ulu Lampong pala

belantak timah,

45 Aku ringin, nanga Brin, kain

nengan pah.

29 I am the lime tree resisting a

sword, a cage for the daughter
of Mandai.®

30 I am the crocodile from the mouth

of the Lingga, with wide open
mouth, as the angle of an axe-
handle,

31 I am the cobra at the summit of

Lampong, to say that my throat
runs with blood ;

32 I am the hawk flying down the

Kanyau river, coming after the
fine feathered fowl ;

33 1 am the semah fish, coquetting

down the Lumau river, coming
after the acrid rose-apple flower ;

34 I am the clucking young cock,

calling to come after the stalks
of new padi

35 I am the spear-shaft cut sidewkse ;

36 I am the wall tied up closely,

37 I am the weaver’s blade from the

buttress of the bee tree, for
knocking up the red thread,

38 I am the champion fighting-cock,

always victorious, never beaten ;

39 1 am the python at the summit of

Nyambau, with spotted stripes
like lead ;

40 I am the kingfisher that bathes at

the arch of the cobra’s nest,

41 1 am the red kingfisher that bathes

in the mangrove swamp ;

42 I am the tortoise from the ftiouth

of the Engkari, with my feet wet
from wading,

43 1 am the tiger from the summit of

Talong, with the throat encircled
with blood,

44 I am the cobra from the source of

the Lampong, with head spotted
like lead ;

45 I am the fishing fox from the mouth

of the Brin, with my skirt about
my hips.

The above is really only a fragment. In different districts variations are
found, and many people say that the whole recitation is much longer. (Brooke
Low.)

® In some parts of Dutch Borneo girls until they arrive at a marriageable age are kept in cages.
See Schwaner.— -H. L. R.

122

H. Ling Roth.— ^ and Brit* N. Borneo.

Prohibited Degrees.

'' No Land Dyak may marry his first cousin, and no man may marry his
deceased wife’s sister; to do either would, according to them, provoke
exceedingly the divine displeasure, and bring down a temporal infliction of it
upon the guilty parties.” (Chalmers in Grant’s Tour.)

Sir S. St. John gives us more detail about the prohibited degrees among
the Land Dyaks (i. 198). ‘‘The prohibited degrees seem to be the same as
adopted among ourselves : marriage with a deceased wife’s sister, it is said, is
prohibited, as well as that between first cousins ; and second cousins are only
permitted after the exchange of a fine of a jar, the woman paying it to the
relation of her lover, and he to her relations. Among the Sibuyaus, however,
I have known an uncle marry his niece.” Of the Sea Dyaks he says : “ It is
contrary to custom for a man to marry a first cousin, as they look upon them
as sisters. No marriage is allowed with aunt or niece, and some objection is
made in a few of the communities to a man marrying a deceased wife’s sister,
or a woman taking her husband’s brother: but these customs are not always
followed, and I have heard of uncles marrying nieces, and a marriage with a
deceased wife’s sister is also permitted, provided Irer parents approve of the
man ; and it is then often encouraged by them in order to bring up the
children as one family.” (i. 73.)

“ On the subject of marrying in and in, it is to be observed that Dyak
customs prohibit any near consanguineous nuptials, and they are more
particular in this respect than Europeans. They consider first cousins in the
light of brothers and sisters, and a further removal only entitles a customary
marriage. Nieces are not allowed to marry their uncles, nor nephews their
aunts. They are particular in these points, and the person who disregards
them is harshly reproached and heavily mulcted.” (Brooke ii. 336.)

“ Incest is held [by the vSkaransi in abhorrence, and even the marriage
of cousins is not allowed. During my visit to Betah, a village of the
‘ Goon tribe, in 1846, the Baddat Dyaks came with presents of fowls and
rice, their village being about ten miles distant. They had also a serious
complaint to make against one of the chiefs of their tribe, for having
disturbed the peace and prosperity of their village by marrying his own
grand-daughter ! -his wife and the girl’s mother, his own child, being still
alive. The chiefs who visited me, said, that since the occurrence of the
abpye event, no bright day had blest their territory; but that rain and
darkness alone prevailed, and that unless the plague-spot were removed, the
tribe would soon be ruined.” (Low, p. 301.)

^ “ The Sea Dyaks are very particular as to their prohibited degrees of

marriage, and are opposed in principle to the inter-marriage of relatives.
This is one reason for the fertility of their women as compared with other
tribes who are fast vanishing around them. As with us, a man may not
marry his mother,

Nor his step-mother,

Nor his mother-indaw,

Nor his mother-in-laN^’s sister,

Marriage.

123

Nor his mother-in-law’s cousin,

Nor his mother-in-law’s relations to within two degrees,

Nor his daughter,

Nor his step-daughter,

Nor his daughter-in-law,

Nor his adopted daughter,

Nor his sister,

Nor his step-sister,

Nor his half-sister.

Nor his wife’s sister.

Nor his aunt,

Nor his step-mother.

Nor his father’s sister.

Nor his mother’s sister,
and for a woman the prohibited degrees are the same. He may not marry
his first cousin, except he perform a special act called bevgaptU, to avert evil
consequences to the land. The couple adjourn to the water-side and fill a
small earthenware jar with their personal ornaments ; this they sink in the
river, or instead of a jar they may fling a dukii (chopper) and a plate into the
river. A pig is then sacrificed on the bank and its carcase, drained of its
blood, is flung in after the jar. The pair are then pushed into the water by
their friends and ordered to bathe together. A joint of bamboo is then filled
with pig’s blood, and they have to perambulate the country, scattering it upon
the ground and in the villages round about. They are then free to marry.”
(Brooke Low.) ''Once an Undup Dyak married his first cousin, and the
people refused to visit him unless he asked ampun, i.e. forgiveness. To obtain
this he killed a pig and threw the whole of it into the river with one plate
and a dtiku (chopper). I tried once to make out of whom they asked pardon,
and I was told, as I always am, 'sight adat kami— ou\y our custom.’ They
said it was to no evil spirit, but to the whole country, in order that their
paddy might not be blasted.” (Crossland.)

Tribal Intermarriage.

“ Tribes do not intermarry much, probably owing to the wars.” (Brooke
Low.) At Brang, a Land Dyak village, Mr. Grant (p. 21) writes: "There
were some really good-looking young fellows here, and their dresses were
quite in keeping with their looks and bearing. Some of the best-looking
were of a party of Serambo Dyaks, young bachelors who had come across
country, probably as much to court and to win the regards of some of the
fair damsels of Brang as to join in the feast. I find there is more inter-
marriage between the various tribes than formerly, and this is a change for
the better.”

Mr. Denison writes ; " From all I can learn regarding marriage among
the Serambo Dyaks they may intermarry where and with what tribes they
choose, but they all seem to prefer marrying in their own village.” (Jottings,
ch. ii. p. 14.)

124

H. Ling Roth. — Natives of Sarawak and Brit N. Borneo^

•But intermarriage with the Chinese seems to be common : In August
I acceded to the request of the Raja to open a school for the benefit of the
children of the Chinese and for the offspring of the mixed marriages between
Chinese and Dyaks. Truly speaking, the Chinese women up here are them-
selves the offspring of mixed marriages, but, having been brought up in all

the manners and customs of the Chinese, are looked upon as Chinese

The more Chinese blood there is in the boys the more diligent they are in
their studies ; but in all hard work or play they fall short of the Chinese-
Dyak or mixed race.” (Chambers Miss. Field, 1869, P* 266.)

The settled agricultural tribes between Brunei and Marudu Bays are good
examples of Chinese and native intermarrying.

Rksidenck.

With the Upper Sarawak Dyaks the bridq follows the bridegroom to
his house or his parents’ and is considered a member of his family.”
(Haughton M. A. S. iii. 200.) With other Land Dyaks the reverse is the
case.” (St. John i. 162.)

The Serambo women object to being taken from their homes, and
the men to following their wives, as is the Dyak custom. When a Dyak
marries he enters the family of his wife, and lives in her parents’ house till
the couple set up for themselves, which is generally not for some time
afterwards, though in some cases when the bride is one of a large family,
or the husband has others dependent on him, this custom may be reversed^
and the woman go over to the man’s dwelling.” (Denison, Jottings ch ii
P* I4-)

It is usual foi the husband to reside with the father-in-law until he
has a family of his own and is prepared to set up a house for himself. If his
wife is the only daughter and he is permitted to take her away to his own
home, her parents have a right to demand of him a tajir or brian {barian)
to replace her loss of service; but if she has a sister or sister-in-law to
attend to her parents no such demand can be made, and she is at liberty
to follow her husband if she be so disposed. Self-interest governs the
father in connection with his daughter’s marriage. He makes -certain
requisitions as the price of his consent. He would stipulate that his
daughter should continue to live with him or near him, so that her children
should belong to him as he^d of the family group. In this case, not only
would the children form part of the family to which the mother belonged,
but the husband himself would become united to it, and would be required
to labour for the benefit of his father-in-law. It frequently happens that

« Many of the Chinese on the west coast of Borneo are married to Dyak women, and their
exempl^y conduct both as wives and mothers is very highly spoken of. No matrimonial connexion
has I believe, ever been formed between a Malay of Sambas and a Dyak female because of the

I f T protection of the Chinese, is

established a ^ew jniles of Montradok. The Chinese often intermarry with them, and many Dyak
families are established a^ong them, it being the custom of the former when they marry Dyak
wmen. to take the parents, and sometimes the whole family, under their protection. (Earl, pp 259.

Marriage. 125

when a husband refuses to live with his wife’s family she will leave him and
back to her relatives.” (Brooke Low.)

Among the Lundus, as a general rule, if the bride be an only daughter,
or of higher rank, the husband joins her family — if he be of higher rank, or
an only son, she follows him, and then she is conducted under a canopy of
red cloth to the house of his parents. If they should be of equal condition,
and similarly circumstanced, they divide their time among their respective
families until they set up housekeeping on their own account .... while
amongst the Sibuyaus, as a general rule, the husband follows the wife, that
is, lives with and works for the parents of the latter.” (St. John i. 50.)

If it should happen that the family of the bride should be lacking in
male members to do the heavier part of the labour on the farm, tS:c., they will
require that their daughter’s husband shall live with them. If the husband’s
family should stand in need of a woman’s help to assist the mother in the
household duties, they will require that their son’s wife should take up her
residence with her mother-in-law. This question has to be decided early in
the proceedings.. It sometimes happens that the girl will consent to
accompany her husband to his home, trusting to her influence over him to
induce him afterwards to leave his parents and reside with hers, and in case
of his refusal, a separation often follows.” (F. W. Leggatt.)

“ Lieut. De Crespigny tells me that in his district sons are a curse and
daughters a blessing to their parents, both amongst the Malays and Milanos,
for this curious reason : that when the sons grow up they look to the parents
to help them with the bri-an, or wedding portion, and when married they
leave their home to live in the house of their father-in-law.” (h. W. Leggatt.)

A man and woman with a family of daughters would thus be gainers
by a number of young men coming to live in their house and working for
them on their sago plantations, and would at the same time have the
pleasure of seeing the gongs ranged round the posts and walls which the
young men have brought as bri-an into the family.” (Denison, Jour. Straits
Asiat. Soc., No. 10, p. 183.)

‘‘ Among the Dusuns at Melangkap a man marries into his wife’s house-
hold, she not leaving her father’s house; thus, by this arrangement, the
man’s labour goes to enrich his wife’s family, this is the old patriarchal
system. In Melangkap some of the women were married to men who
belonged to villages a few miles distant, in which case, when the men owned
paddi fields in their own districts, they worked there during the busy season
separated from their wives. Thus a father of several daughters always has
sufficient labourers for his household, while sons, if they are not possessors of
land, leave their own family and join that of their wife.” (Whitehead, p. no.)

Fathers-in-Law.

‘‘ Among, the Sibuyau it is worthy of remark that the respect paid by a
son-in-law to the father of his wife is greater than that paid to his own father.

treats him with much ceremony, must never pronounce his name, nor
must he take the liberty of eating off the same plate, or drinking out of the
same cup, or even of lying down on the same mat.” (St. John i. 51.)

126

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

This is confirmed by Mr. Brooke Low, who says a son-in-law may not
even walk in front of his father-in-law.” Mr. Whitehead notes one case in
which a father-in-law divorces, his son-in-law for making himself generally
obnoxious and declining to pay a fine for so doing, and another case in
which a son orders his father to leave his (the son’s) house, (p. nr.)

Mothers- IN- Law.

The only reference to mothers-in-law appears to be the one above relating
to the bride receiving the former’s blessing.

Polygamy.

“ Polygamy exists amongst the Milanows, but they rarely marry more
than one wife ; and their domestic affairs being so arranged that the work is
equally divided amongst all the members of the family, they are happy and
contented.” (Crocker, Proc. R. Geogr. Soc. i88i, p. igq.) “It does not
appear to exist amongst the Diisiins.” (Burbidge, p. 255.) “ Nor is it practised
by the Land Dyaks. (Haughton M.A.S. iii. 200.) “Clear cases of bigamy are
of rare occurrence and not tolerated. No Sea Dyak can have more than one
wife at a time.” (Brooke Low.) “ The Sakarans marry but one wife, though
I have seen two or three instances where a chief had two; the Chief of
Tabiah is one of these, and in consequence of breaking through the custom
of the tribe, had lost all his influence with its members.” (Low, p. 300.)
“ The men among the Kayans, even the greatest chief, take but one wife, and,
it is said, consider it shameful to mix their blood, and never, therefore, have
any intercourse with the inferior women or slaves.” (St. John i. 113.) “ The

inhabitants of the Lukan are unconverted Tambonuas. They incline towards
Islamism, for they are polygamists ; Dusuns as a rule are not, that is to say,
they usually take a second wife if the first be getting old.” (Witti’s Diary
12 June.)

Polyandry.

Polyandry is occasionally practised amongst the Punans, but the
instances are very rare, and then it is generally fouiiid .that a difference of
some thirty or forty years exists between the ages of the two husbands, the
age of the younger usually corresponding witti that of the wife” (Hose,
J. A. I. xxiii 158.) “ Polyandry with Sea Dyaks is unknown.” (Brooke Low.)

Divorce. '

Among the Upper Sarawak Dyaks divorce is very frequent, owing to the
great extent of adultery, and thus a criminal practise of intermarrying exists,
which contributes -very much to the debilitating of the tribes.” (Haughton
M.A.S. ill. 200.)

Sir Spencer St. John gives the following very full account of Divorce
among the Land Dyaks of Sirambau : — Divorces are very , common, one can
scarcely meet with a middle-aged Dayak who has not had two, and often
ree or more wives. I have heard of a girl of seventeen or eighteen years
^ ^ ready had three husbands. Repudiation, which is generallj^ done
by the man or woman running away to the house of a near relation, takes

Marriage- izy

place for the slightest cause — personal dislike or disappointments, a sudden
quarrel, bad dreams, discontent with their partners’ powers of labour or their
industry, or, in fact, any excuse which will help to give force to the expression,

‘ I do not want to live with him, or her, any longer.’

A woman has deserted her husband when laid up with a bad foot, and
consequently unable to work, and returned to him when recovered, but this is
perhaps to obtain her food on easier ternis. A lad once forced his mother to
divorce her husband, the lad’s stepfather, because the latter tried to get too
much work out of his stepson, and let his own children by a former marriage
remain idle. The stepson did not understand why he should contribute to the
support of his half-brothers, so he told his mother she must leave her
husband, or he would leave her and live with his late father’s relatives. She
preferred her son’s society to her husband’s.

“ In fact, marriage amoiiag the Dayaks is a business of partnership for the
purpose of having children, dividing labour, and by means of their offspring
providing for their old age. It is, therefore, entered into and dissolved
almost at pleasure. If a husband divorces his wife, except for the sake of
adultery, he has to pay her a fine of two small jars, or about two rupees. If
a woman puts away her husband she pays him a jar, or one rupee. If a wife
commits adultery the husband can put her away if he please, though, if she
be a strong, useful woman, he sometimes does not do so, and her lover pays
him a fine of one tajaUy a large jar equal to twelve small jars, valued at twelve
rupees. If a separation takes place, the guilty wife also gives her husband
about two rupees. If a husband commit adultery the wife can divorce him,
and fine his paramour eight rupees, but she gets nothing from her unfaithful
spouse. There is one cause of divorce where the blame rests on neither
party, but on their superstitions. When a couple are newly-married, if a deer
or a gazelle, or a mouse deer utter a cry at night near the house in which the
pair are living, it is an omen of ill — they must separate, or the death of one
would ensue. This might be a great trial to a European lover ; the Dayaks,
however, take the matter very philosphically.

“ Mr. Chalmers mentionsTo nie the case of a young Peninjau man who
was divorced from his wife on the third day after marriage. The previous
night a deer had uttered its warning cry, and separate they must. The
morning of the divorce he chanced to go into the ‘ Head House,’ and there
sat the bridegroom contentedly at work.

“ ‘ Why are you llefe? ’ he was asked, as the ‘ Head House’ is frequented
bybachelors and boys only ; What news of your new wife ? ’

“ ‘ I have no wife, we were separated this morning because the deer cried
last night.’

“ ‘ Are you sorry ? ’

“ ' Very sorry.’ ■ ^

“ ‘ What are you doing with that brass wire ? ’

“ ‘ Making ’ — the brass chain-work which the women wear round
their waists — ‘ for a young woman whom I want to get for my new wife.

(i. 165-167.)

Of the Sea Dyaks the same author says Husbands and wives appear

H. Ling Roth. — Natives of - Sarawak and Brit. N: Borneo.

to pass their lives very agreeably together, which may partly be caused by the
facility of divorce. Many men and women havfe been married severi or eight
times before they find the partner with whom they desire to spend the rest of
their lives. These divorces take place at varied times, from a few days after
marriage to one or two years. However, after the birth of a child, they
seldom seek to separate, and if they do the husband is fined but not the wife.

“The causes of divorce are innumerable, but incompatibility of temper is,
perhaps, the most common ; when they are tired of each other they do’ not
say so, but put the fault upon an unfavourable orhen or a bad dream, either of
which is allowed to be a legitimate cause of divorce. Should they, however,
be still fond of each other, the sacrifice of a pig will effectually prevent any
misfortune happening to them from neglecting to separate. Partners often
divorce from pique, or from a petty quarrel, aifd are then allowed»-to come
together again without any fresh marriage ceremony. Among tile Baku
D3.yaks it is necessary for the offended husband to send a ring to his wife
before the marriage can be considered as finally dissolved, without which,
should they marry again, they would be liable to be punished for infidelity!

“ I may add, that as the wife does an equal share of work wi^h her
husband, at a divorce she is entitled to half the wealth created by their
mutual labdurs.’’ (i. 55 and 57.)

Mr. Brooke Low fully confirms in detail what St. John says, and adds :
yak women when they want to separate from their husbands and have
taken a liking for another man, allege that they have dreamt that if they
do not separate they will die in pregnancy. This is generally accepted, as
It IS customary to put faith in dreams, and there seems to be no test
whether the alleged dream be true or not. If either wish^ to separate from
the other, and there is no issue to the marriage, nothing is simpler; it is
merely necessary to allege a bad dream or adverse omen, and b^h are free
to marry again; but if the dream, or omen, be a reality, and the pair are
not esirous of parting company, they can avert any evil consequences from
negecting to do so by sacrificing a pig. The women fully understand the
v^ue of a husband, and are careful to keep him in good hutnour, especially
when there are extra mouths to feed.’’ „ . \

^ _ “ But bad temper, a quarrelsome disposition, an evil tongue,'gossiping!!

laziness, unfaithfulness, are all Tieerned sufficient reasons for divorce without
incurring the fine, as are also troublesome dreams, the appearance of birds of
evil omen, and other apparently insignificant occurrences which are .still held
to declare the will of the gods.” (F. W. Leggatt.) •

Speaking of an^ Undup Dyak woman, the Rajah says “ 1 was told
she had been, or was about to be, separated from her. Ifhsband, on' a pl&t
of barrenness, after two years of matrimonial life. I thought, and remarked '
, that, perhaps, on a future day there might be a.^family forthcoming ;' but
no, they said,4phe would never be fruitful.” .^(ii, ^5.) «

Matrimonial Troubles. ' . •

rather amusing incident happened here the other day. Two Tlnjc^s
went to the Fort to complain that during their absence on a visit to some

Marriage,

129

friends, their respective spouses had each, taken unto herself a new husband,
and they requested to know what they were to do under the circumstances;
one of them darkly hinting that as life had no longer any attraction for him,
it was possible that he might do something desperate. On further enquiry it
came out that they belonged to a party of men who were hdsely reported to
have been attacked and murdered by a hostile tribe ; and after wearing the
willow for two months, the two bereaved wives thought fit to marry again.
The complainants were told that the matter should be enquired into. The
same day, however, the case was settled amongst themselves to the satisfac-
tion of all parties, by the women returning to their former husbands.” (S.G.,
N.O. 125, p. 4.)

‘‘ I was interrupted this morning by two men, and this was the substance
of our conyersation. The younger one came to ask me what he had better do
under the following circumstances : —

‘‘ A year ago he married a girl from the upper country, and she came here
and lived with him. About a month ago she went to visit her parents, and
when her husband went to fetch her, her father and mother refused to let her
go, and since then they had threatened to fine the husband. The husband is
a Maloh, and their trade is to work all the brass ornaments of the men and
women. ('lose to in}’ house is a Maloh-house, where the happy couple used
to live. The girl is an Undup, one of my own tribe. 'fhe custom is for the
hiisl)and to follow the wife, or in other words, live with his father-in-law.

My friend being a Maloh, could not very well do so, qs his means of

living depend in a great measure on the sale of his wares. The wife is willing

to come here, but the mother-in-law says it cannot be ; if the husband won’t
go there, he must be fined. By finiiVg is meant a recompense to the wife in
the shape of a jar or gong, value about £2.'' (Crossland, Miss. Life, 1864,
p. 650.)

Conjugal Affectwjn.

“ Some of the men seemed thoroughly domesticated, and I saw them
affectionately nursing their naked little babies at night, or in the daytime,

while mamma had gone to the field for food, or the forest for fuel. I

particularly noticed the younger married men standing behind their nice
little wives at night when we were at dinner. They folded their brown arms
around their necks, and whispered, loving gossip into their ears, evidently
well contented with themselves and with each other ; and, perhaps, their love-
is as real and as ardent and as true here as it is in high places where dress
clothes are worn.” (Burbidge, p. no.)

Speaking of a Dusun named the Fop, Sir S. St. John says (i. 323) :

“ When we were here in April, he had just married a fine girl, named Sugan,
and used always, when the crowd surrounded us, to be seen standing behind
her with his arms folded round her neck.”

‘‘ Of the watmth of married ciffection, I hav’^e never heard a more striking
instance than the following, the story has been told before, but it is worth
repeating : — Ijau, a Balau chief, was bathing with his wife in the Lingga
riveri'a.jMace notorious for man-eating alligators, when Indra Lela, a Malay,
passing in a boat remarked— ‘ I have just seen a very large animal swimming

130

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

up the stream.’ Upon hearing this, Ijau told his wife to go up the steps and
he would follow ; she got safely up, but he, stopping to wash his feet, was
seized by the alligator, dragged into the middle of the stream, and disajjpeared
from view. His wife hearing a cry turned round, and seeing , her husband s
fate sprang into the river, shrieking — ‘ Take me also,’ and dived down at the
spot where she had seen the alligator sink with his prey. No persuasion
could induce her to come out of the water : she swam about, diving in all
the places most dreaded from being a resort of ferocious reptiles, seeking to
die with her husband; at last her friends came down and forcibly removed
her to their house. About two miles below the town of Kuching, is a place
called Tanah Putih. Here a man and his wife were working in a small
canoe, when an alligator seized the latter by the thigh and bore her along the
■surface of the water, calling for that help, which her husband swimming after,
in vain endeavoured to afford. The bold fellow with a kris in his niouth
neared the reptile, but as soon as he was heard, the beast sank with his
shrieking prey and ended a scene almost too painful for description.” (ibid

>• 55-)

Adultery.

“ The women, as a rule, are faithful to their husbands, and adultery is
uncommon when we consider the density of the population. If a woman
commit adultery with a husband his wife may fine that woman whoever she
may be, or if she prefer it she may waylay her on the ground and thrash her ;
but if she does this she must forego one-half the fine she would otherwise be
entitled to demand. If her husband deserts her she may fine him or require
him to provide for her children. If he forsake her in order to marry some
other person, she has a right to fine her rival in his affection for enticing him
away from her,

“ When a wife loses her husband by death she cannot marry again (except
by a special payment) until she has performed the last rites required by
custom at the Gawai Antu (spirit feast). If she do she is fined by the
relatives of the deceased, for this is a slight upon his memory. The amount
^p{ fine is just the same as if he were still alive and she had abandoned him
"for another ; and her new husband is fined at the same time for seduction.
The fact is, a widow is regarded as belonging to her deceased husband until
she is formally freed from him by the feast of the Snnghip. She is obliged to
lead a virtuous life as long as she is in mourning or abide the consequences,
which are severe in their nature, and involve her lover as well as herself.”
(Brooke Low.)

“ Among the Sakarans adultery is a crime unknown, and no Dyak ever
recollected an instance of its occurrence.” (Low, p. 300.)

“ 1 must not neglect to mention that the manners of the young female
Kyans resemble those of the Sea I)yaks ; but, that adultery after marriage is
punished by death to the man, who, under whatever circumstances the
criminal action takes place, is always considered the guilty and responsible
party concerned.” (Low, p. 335-)

The following case came before the Court at Simmangang : “ Gima says
that Bit and Ilok came to his house and asked him to accompany them to

Marriage.

131

beat Unggam, whom Bit said was guilty of adultery with his wife. He
accordingly accompanied Bit and Ilok and Umpul and Rangan went with
them. On the way they met Engkong of Gemong’s house and asked him
where Unggam was. Engkong said, ‘ He is there in the babax tcbassing’ his
farm, and asked them what they were after, they told him, and replied that
they wanted to beat Unggam (according to custom) for adultery with Bit’s
wife, and Engkong then passed them and went on his way, simply saying —

‘ Alright, but don’t go into the house.’ They went on and found Unggam
tcbassing by himself, and Bit then went for him with a billet of wood which
he had brought with him for the purpose. It was a piece of Empini—ii hard
wood. Neither witness nor any of his companions interfered— when Bit had
giv’cn Unggam a good thrashing they left him.” (I)cshon, S. G. No. 250,
p. 176.)

“ Dyak law respecting adultery being peculiar, is worthy of notice. If
a married man commits adultery with a married woman, the husb.md of the
woman is allowed to strike him on the head with a club, or otherwise maltreat
him, while the wife of the adulterer w’ould be allowed to treat the adulteress
in the same way, provided they keep their design secret ; if the affair has
been talked about or confessed, it is usually settled by fining the guilty parties.

“ Should a husband suspect a man of having committed adultery with
his wife, he says nothing about it, but prepares a club, and in company with
a friend or two, lurks about watching for the offender ; he may meet him
going to or returning from bathing, and wherever he does meet him he is
entitled to strike him, only he must not go into the man’s house for the
purpose. Lives are sometimes sacrificed in this manner.

“ The husband of a blind woman living near our Mission station com-
mitted adultery with a blind woman ; his wife on account of her affliction not
being able to "avenge herself, the duty or right devolved on her nearest
female relative, a strong young married woman., who sought out the offender
and struck her such blows on the head as to fell her to the ground. A man
working near thought the sound of blows was made by' someone cutting down
a tree ; the blind woman was heard to exclaim against the cruelty of striking
one who could not see her enemy.

“ The Christians, I am sorry to say, get into these troubles as often as the
heathen, indeed in point of morality I have not been able to discover any
difference between Christian and heathen. Dyak ideas of what constitutes
adulfery are very different from ours. If a woman handed to a man betel
nut and sirih to eat, or if a man paid her the smallest attention, such as we
should term only common politeness, it would be sufficient to excuse a jealous
husband for striking a man.

“ A young man here was near getting ‘ cracked as I have sometimes
heard it called— for the following offence : A slave belonging to a woman was
doing some work for her, cutting something out of a piece of wood and doing
it clumsily, the young man coming into the house at the time, said Oh, is
that the way you are working,’ took the hatchet out of the slave s hands and
showed her how it should be done, that was nearly sufficient according to
Dyak ideas to deserve punishment, and the young man had a narrow escape.

132 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

However, except in the case of a jealous husband there is usually pretty
strong evidence of wrong doing before the people proceed to extremities.

‘‘ Last month, early one morning, before I had left my bedroom, I heard
a great deal of loud talking going on in the sitting-room below ; on going
down stairs I found a young man, one of our Christians, with his head cut
open, his neck and shoulders smeared over with blood ; a jealous husband
assisted by his brother had struck him with a club, and, as it was afterwards
proved, without cause. The young man on receiving the blow immediately
seized a parang (a Dyak chopper) to defend himself with. The husband,
seeing him armed, dropped his club and ran away; his brother was less
fortunate, for while running away the young man struck him on the back
with his weapon, inflicting a severe cut, which would have been worse had he
not been partially protected by the thick folds of a cloth he wore round his
waist, which was chopped in two. The young man gave me the particulars
while I was dressing his wound, finishing by requesting me not to dress his
enem3 ’s wound, or afford him any assistance should he come to the Mission
House to seek it. It was almost amusing : before I had finished with him,
his enemy was outside waiting for his turn to have his wound dressed. I had
to send the man away by the back entrance lest he should meet his enemy,
whom I then brought in and did all I could for. The patients lost a good
deal of blood through not keeping quiet, exciting themselves by relating their
misfortunes to their friends, who flocked from every quarter to see them as
soon as the news spread.” (Rev. C. S. Bubb, S.G., No. 95.)

Sir Jas. Brooke writes : I had a discussion with Mr. Hupe, the German
Missionary, regarding the state of morals among the Dyak women, which he
described as comparatively low when judged by the usual standard of Asiatic
countries. Indeed he appeared to imagine that there was a very imperceptible
bar to a general freedom of intercourse between the opposite sexes, and his
statements being so much opposed to the accounts I had previously received,

I have since made more particular inquiries on the subject. I have now
quite satisfied myself of the moral code amongst the vSea Dyaks, which are a
very large population.

‘‘There is no strict law to bind the conduct of young unmarried people
of either sex, and parents are more or less indifferent on these points,
according to their individual ideas of right and wrong. It is supposed that
every young Dyak woman will eventually suit herself with a husband, and, it
is considered no disgrace to terms of intimacy with the youth of her fancy
till she has the opportunity of selecting a suitable helpmate ; and as the
unmarried ladies attach much importance to bravery, they are alw'ays desirous
of securing the affections of a renowned warrior. Lax, however, as this code
may appear before marriage, it would seem to be sufficiently stringent after
the matrimonial. One wife only is allowed, and infidelity is punished by fine
on both sides— inconsistency on the part of the husband being esteemed
equally bad as in the female. The breach of the marriage vows, however,
appears to be infrequent, though they allow that, during the time of war more
license is given. I also understand that the Dyak women seldom allowed the
approaches of foreigners, or even of Malays, but that whenever the crime of

Marriage,

133

infidelity was proved, the offender was deprived of a portion of his property,
and in some cases even received personal chastisement from the populace.

Upon the whole, though the standard of morality is not very high, it
cannot be considered low, and, in fact, is what might be expected amongst an
agricultural and warlike people.” (Mundy ii. 2.)

'' The Sea Dyak women are modest and yet unchaste, love warmly and
yet divorce easily, but are generally faithful to their husbands when married.
.... The morality of the Sea Dayaks is, perhaps, superior to the Malays,
but inferior to that of the Land Dayaks. . . . Some of the old gentlemen

Land Dyaks observed that, though they were only allowed to marry one wife,
yet they were not strictly faithful to her if a favourable opportunity occurred,
which observation seemed much to amuse the assembly. . . . With

regard to the female chastity of the Land Dyaks I imagine they are better,
certainly not worse, than the Malays. The ‘ Orang Kayas ’ have many cases
of adultery to settle, which do not, however, cause much excitement in the
tribe.” (St. John i. 52, 54, 142, 165.)

Mr. Hornaday (p. 458) classes the people as follows :

Morally,
ist. Hill Dyaks
2nd. Sea Dyaks

3rd. Ida’ans, Dusuns, Kadayaiis,
Muruts, Bisayas
4th. Kyans

Mentally.

Sea Dyaks
Hill Dyaks

Kyans

Ida’ans, 8<:c., &c.

Physically.

Sea Dyaks
Kyans

Hill Dyaks

Ida'an.j?, &c., dec.

“ When laughing and joking with the girls it is no offence to catch them
round the waist and squeeze their breasts, but it is out of the question to act
in this manner with a married woman ; any one venturing to squeeze the
latter, even in ignorance of her condition, renckirs himself liable to a fine of
from five to eight mujigkuls, and if any one venture to disturb hei in hei
curtains with ever so innocent an intention, he subjects himself to a penalty.
(Brooke Low.)

It has been mentioned once or twice that we found the women bathing
at the village well. Although, generally speaking, no lack of proper modesty
is shown, certainly rather an Adam and Eve-like idea of the same is displayed
on such occasions by these simple people ; yet, although a deficiency of
drapery would seem remarkable amongst civilized folks, it does not appear
so. amongst those who form the subject of this little narrative.” (Grant’s
Tour [Land DyaksJ p. 97.)

Other tribes, however, have a very strong objection to expose what the
civilised deem should be covered. We have seen above that the women are
very careful to keep themselves covered by their short petticoats, and Mr.
Crocker informs me that a young Englishman gave great offence to some

« “A German missionary [C. Hupe] has accused the Southern Kyans of certain gross usages;
but I heard nothing of them, and do not credit his account— his mistakes arising, most proba y,
from his want of knowledge of the language." (St. John i. 113-) May not the accusation he in the
fact that black sheep exist among the people in Borneo as well as elsewhere ; I i. T.,

134 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Sea Dyaks by his going about, after bathing, with no clothes on,‘ considering
he was only surrounded by “ niggers.” ^

Jealousy.

As the wife works hard, she is generally very strong and capable of
taking her own part. She is very jealous of her husband, much more so than
he IS of her. If he be found flirting with another woman, the wife may
inflict a severe thrashing on her, but only with sticks, while if the offending
woman have a husband, he may do the same to the man. To escape these
domestic broils, he generally starts off into the jungle„ and pretends to or
really does go head-hunting.” (St. John i. 56.)

I will give one instance of their intense desire for admiration, and their
vindictive (though puerile) spirit of jealousy. A Saribus Dyak girl formed a
violent attachment to a young fellow, and they were, to the best of my
know edge an engaged couple. On paying a visit to the long house in which
they both lived, I produced a volume of Byron’s Illustrated Beauties, and
showed them to the people. The young man so admired them, that I made
him a present of the lot, one of which he particularly eulogised and set apart
as being angelic. He little knew what dark and deep-set frowns his remarks
were calling forth from his living love. Some da) s after I called again, and
on seeing the pictures, found the special beauty’s face scratched and
disfigured over tlm e3 e and nose. The young man thought it had been done
by some of the children of the house; but as the remainder were unharmed
we could lay the blame to no one but his lady-love.” (Brooke i. 71.)

Silver Plate,

Fastened on to pillow ends, 6in. x 3§in. Baram River
(Hose Coll.)

CHAPTER VII.

THE DISPOSAL OF THE DEAD.

IIURNING THE Dead ! Extent Wealthy bunud- FW buried---Corpses thrown into jiin-,4c Women’s
wailing - A stone hollowed by tears -Sextonship hereditary- Office not popular— Villages with-
out sextons Sexton’s pay— Sexton’s children decline office— The burning-Death no terror-
Mourning colours. Burial: Manangs superintend burial Ceremonial -Cemetery dreaded
Women’s wailing- -Description of cemetery Relatives’ bones removed when migrating Orave-
digging— Gcina's domain -Coffins - Burial dress of importance Method of decorating
graves Braves not buried near women Warriors -Suicides Women Enemies Pr/r Adad—
Mawaing-~ The bead passport— Valuables buried- Malay theft of valuables Articles buried ol
the highest value— Pa 1/;^— A little brother’s sacrifice— Poverty due to burying \ aluables -Idrst
head obtained buried -A Kalaka chief’s funeral. Faung in State : The Kayan ceremony - The
road to Bruni The Dusun ceremony On the Baram— Messages to those gone before- Cigarettes
as ‘ scent’ bearers -Kajaman Orang Kaya- (hissing never buried. Soul Boats; Dead man’s

property sent adrift- Show of valuables but not sent adrift -Departed spirits’ lioats Slave

women sent adrift Malay plunderings— Funeral of i’alabun’s brother The lEsliop’s mistake-
A sago boat— Women’s wailing. 'I'ombs; Honoured persons entombecl--5a/a;/g -A7/Vr/V;/g- An
unexpected coffin— Kenniah mortuary— Kajaman coffin.s— Coffins in trees-Coflins in caves—

Embalming | .sir] -Beauty of Tombs Dusun Stone Circle. Jar Burial: Method-Road to

Kinibalu— Another account -Murut way -Milanau system - Buried jars -Skapan arrangcment -
Punan disposal -Murut process -Women’s wailing. Tahu : Housedorsakens Z\u'/V// - Apart-
ments closed —Ma/i /;a/>a - Pawa//— Corpse-liearers return- Gaua/ a///a— Heads U lit - Wow

mourning is laid-- Floor changed Dead man’s name- Balau iilat Pamali niciii—lh\du\Udbu

The widow’s conduct -A widower’s offence -A river t/ibu-ed - Dusun /aAa-Milanau feasts.
Human Sacrifices: Kavans ~ Sea Dyaks - Degenerates into fining strangers -Milanaus-

Belabun’s victim -Sikilai’s sacrifice-Da5aa scrmungup -Co-operative purchase o( slaves-iP«//ag

Marrows- Scrmungup'Cd — 'Mcsiiciges to the dead— Pigs substituted— Slaves assistance re(iui red —

Murut sacrifice. Burial Customs in Dutch Borneo.

Burning the Dead.

The disposal of the dead by the burning of the body appears to be a
custom contined to the Land Dyaks : “ In Western Sarawak the custom of
burning the dead is universal; in the districts near the Samarahan, they are
indifferently burnt or buried, and when the Sadong is reached the custom of
cremation ceases, the Dayaks of the last river being in the habit of burying
their dead. . . . Among the Silakau, the Lara, and the true Luiidu
tribes, the bodies of the elders and rich are burned, while the others are

buried.” (St. John i. 163 & 165.) •

“ The Sikongs burn their dead of the better class, after two days
mourning, and flags, banners, etc., are placed over the Unmtgan or place
where corpses are burnt or buried ; those lower in the social scale are buried,
the poorer classes again are placed on a covered stage, while the lowest are
rolleci ia a mat and placed on the ground in the jungle. ’ (Denison, ch. v. p. 52.)

ijo H. LiN('r Roth. Natives of Sarawak and Brit. N. Borneo.

“ The Sentah Dyaks burn their dead of the higher class ; the poor are
vvrapped in a mat and cast out in the jungle, though in the same spot where
also the corpses are burnt.” {ibid, ch. viii. p. 87.) “ In times of epidemic

disease, and when the deceased is very poor, or the relatives do not feel
inclined to be at much expense for the sexton’s services, corpses are not
unfrequently thrown into some solitary piece of jungle not far from the
village and there left.” (St. John i. 164.) - The Serambo Dyaks burn all

leir dead, and not only those of the better class as some seem to imagine.”
(Denison, ch. 11. p. 14.) “ Within a few hours of death the body is rolled up in
the sleeping mat of the deceased, and carried by the Peninu, or sexton of
ne village, to the place of burial or burning {timing an).'' . . . The body

IS accompanied for a little distance from the village by the women, uttering
a loud and melancholy lament. In the Peninjau tribe the women follow the
corpse a short way down the path below the village to the spot where it
divides, one branch leading to the burning ground, the other to the Chinese
own of Simawan Here they mount upon a broad stone, and weep and utter
doleful cries, ti 1 the sexton and his melancholy burden have disappeared from
view. Curiously enougdi, the top of this stone is hollowed ; and the Dayaks
declare that this has been occasioned by the tears of their women, which
uiing many ages have fellen so abundantly, and so often, as to wear awav
the stone by their continual dropping.” (St. John i. 163.)

when'll,*' descending from father to son, and
tn the hue fails, great indeed is the difficulty of inducing another family to
undeitake its mipleasant duties, involving, as it is supposed, too familiar an
association with the dead and the other world to be at all beneficial. Though
e prospect of fees is good, and perhaps every family in the village offers six
gallons of iiiipoimded nee to start the sexton elect in his new, and certainly
oV,y/'- t)ayaks it is difficult to find a candidate.”

■elatiw.frVil Sentahs, or at Knap, the

clativcs of he dead take on themselves this function, but the duty does not

cYeai to ,e popular. (Denison, ch. viii. p. 87.) According to Mr.

troub r^H^ '-‘‘I OraufT Paninu and he is well paid for his

the Bombok tld ‘o undertake, and at the present time

“The n-''" ^ Kwifi offices of the Peninjau Paninu:' (Occas. Papers, p. 6.)

deceased Dva^ T" !^''" no peninu, the members of the

ch iv D Ji '""St Y as se.xton when necessity calls.” (Denison,

Grogo whe„.h«eis

for a child f'forl" 'T "" ‘ of "oe

grown ®

a rupee, though if great care

twc d“ .u'; ^ is asked; at other places as much as

dollais aie occasionally demanded, and obtained when the corpse is

137

The Disposal of the Dead,

offensive.” (St. John i. p. 163.) “The scale of prices is arranged to suit
the means of all, the lowest is four tampayangs, and rises in proportion to the
wealth of the deceased. Peninjauh and Bombok have no sexton {helal or
peninti) and are therefore dependent on Serarnbo for this official, the office is
hereditary, but the children of the late sexton of the above named villages
refuse to act.” (Denison, ch. ii. p. 14.)

But Sir Spencer St.John says: “ The burning also is not unfrequently
very inefficiently performed, and portions of the bones and flesh of a deceased
person have been brought back by the dogs and pigs of the village to the
space below the very houses of the relatives. . . . The Land Dayaks have

very little respect for the bodies of the departed, though they have an intense
fear of their ghosts.” (i. 164.)

With the dead offerings are made and animals burnt — pigs in the case
of the richer people, and fowls^ or a part of a fowl only, in that of the poorer.”
(Houghton M. A. S. iii. 199.) Speaking of the Sinar Dyaks Sir James Brooke
remarks : “ 'Fheir dead are burned with a great quantity of wood and cloth,
rice, etc., and one head burnt with them.” (Mundy i. 205.) “ Amongst the

Land Dyaks also some of the personal goods of the deceased are borne with
the body to the timiinjan (the burying or burning place), and hung up for the
use of the ghost.” (Grant, p. 66.)

Mr. Chalrners writing of the Bombok Dyaks says: “ On the day of the
death, a man, who has taken upon him the office, carries the body to a fixed
spot, and there erects a pile and consumes it to ashes. At the burning none
of the Dyaks are ever present.” (Occas. Papers, p. 6.) Mr. Denison
recollects “once meeting a Dyak funeral procession on Serarnbo. The
sexton or penimich carried the corpse (wrapped in what appeared a mat) on
his back, bearing a flaming bamboo torch in his hand, and following him
came a number of women clothed in white, with 'dishevelled hair, shrieking
and crying. How far these latter accompany the corpse I cannot say, but, I
am led to understand, only to a certain distance from the village, and they are
not present at the last rites, which are performed by the sexton alone.
When a funeral takes place, the village (or tompok) is pamaliy and as it is
considered unlucky to meet the procession, the Dyaks generally confine
themselves to their houses while it passes. The body I learn is burnt or
buried as soon as possible after death, and over the spot of cremation or
burial a basket is placed, containing rice and siri-pinang for the ghost of the
deceased. The above remarks apply to the Sarawak Dyaks.” (Denison,
ch. v. p. 52.)

The body, being surrounded and covered with wood, is altogether
consumed by the flames, the ascent of which, and of the smoke, are carefully
watched by the assistant relations, who draw from its perpendicular
direction an augury favourable and satisfactory to them. Should, however,
the smoke ascend, from wind or other causes, in a slanting manner, they
depart, assured that the Antu, or spirit, is not yet satisfied ; and that soon,
one or another of them will become his prey. This, however, gives them but
little uneasiness ; as death, to their ignorant and unenlightened minds,
displays no terror ; and though they shun it with that instinctive fear which

138 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

is common both to animals and men, they have by no means the dread of the
King of Terror common to more enlightened nations.” (Low, p. 262.)

With regard to Mr. Denison’s statement that the Serambo women
mourners were dressed in white, the same traveller reports of the Sennahs
who likewise burn their dead, that “ the women wear a black rambi and some
that of a brown colour, bormerly a rambi of cane stained yellow was in

fashion, but this is discontinued, while the red is not much in favour ”

(Denison, ch. xi. p. 65.)

Burial.

“ The Sea Dyaks dispose of their dead by burial. A person having died
the manang or medicine man who was in attendance during the sickness is
charged also with the superintendence of the interment, for which he is paid

an extra fee. All the able-bodied men in the village turn out to assist the

bereaved family, as it is expedient, where possible, to bury the same day”
(Brooke Low.) “ Immediately the breath has left the body, the female rela-
tions commence loud and melancholy laments ; they wash the corp.se, and
dre.ss it in its hnest garments, and often, if a man, fully armed, and bear it forth
to the great common hall, where it is surrounded by its friends to be mourned
over. In some villages a hireling leads the lament, which is continued till
thte corpse leaves the house. Before this takes place, however, the body is
rolled up in cloths and Hue mats, kept together by pieces of bamboo tied
on with rattans, and taken to the burial ground.” (St. lohn i s8 ) “ The

pcndam, as the burial ground is called, is never far away from the village, and
lb always when practicable, on the side of a hill rising abruptlv from the
river, and is covered with immense trees, which throw a sombre shadow
acioss the water. I he Dyaks regard it with a superstitious terror as the
abode of spirits and never visit it e.xcept to deposit their dead, and when
b iged to do this they never stay longer than they can possibly help, but
huny away as soon as their business is dispatched, for fear of meeting with
ghosts. he consequence is that the place is uncared for; the graves,
eing shallow and ill-secured, are rummaged by forest animals, and bones
and skulls strew the ground. The women are not permitted to accompany
the coftin to the grave, so they raise a dismal wail as it is being carried by
e men to the river bank, to be conveyed from thence by water to the
burial ground of the tribe. The women renew the wailing as the funeral
procession sweeps past the village, and only discontinue it when the boats
are out of sight. (Brooke Low.) After describing the death of an Undop,
“There was no sleeping that night for the wailing,
which once heard is never forgotten. I would walk miles to avoid hearing
t (Gosp. Miss., 1866, p. 108.) ‘^Vhen passing a burial ground they
throw on It something they consider acceptable to the departed.” (St. John
certain times when the relatives of a deceased person
visit his grave, but without there is some special reason, such as a division
of property among the descendants of the dead, this is but seldom done.”
(Hose, J. A. I., xxin. 171.)

It will be remembered Sir Spencer St. John wrote that burning of the
dead as a custom ct‘ased at the Sadong river. Sir Jas. Brooke thus describes

The Disposal of the Dead,

139

a cemetery on this river : ‘‘ It was situated on the slightly elevated ridge near
the channel, shaded by fine trees. Each grave was entirely covered by a
l)andle of sticks a foot and a half or two feet in height. These were kept
together by a transverse cross. On the graves of the men were placed the
scabbard of their swords, their arm-rings, and other light ornaments, whilst
over those of the women were hung their waist-rings of rattan : a jar of water
and food were placed at the head and foot of each, and in a hole amid the
burying place I saw two skulls ; but they had the appearance of being the
heads of young persons accidentally disinterred. The Dyaks had never taken
me before to a burying ground, and I fancied they wished to hurry me from
this, and appeared unwilling to remain themselves. On the whole, this place
of interment bore the aspect of neglect.” (Mundy i. 2ig.) On the other
hand the Lundus are very scrupulous regarding their cemeteries, paying the
greatest respect to the graves' of their ancestors. When a tribe quits one
place to reside at another, they exhume the bones of their relations, and take
them with them.” (Marryat, p. 77.) Speaking of a catechist whom he
l)uried the Rev. J. Holland writes: “If the body had been buried in the
Dyaks’ burial ground, it would have been placed upon the ground and covered
up with a few pieces of wood and left for wild pigs and ants to eat. The
graves are rarely more than three feet deep, if so much ; they use no hoe or
spade to turn up the soil with, but cut at it with their choppers, and throw up
the mould with their liands. They dare not get into the grave to make it
deeper, but they kneel to it, and lie on the brink, and dig into it as far as
their arms will reach, and no farther. This they do from a superstitious
belief that any person stepping into an open grave will die a violent death.
But before they can commence to excavate at all, a fowl must be killed and
its blood sprinkled on the ground as well as smearecLon the feet of the corpse
to propitiate Pnlan^ Gaiia, whose domain they are invading. If they omitted
to do this, they would incur his serious displeasure, and would die next.”
(Miss. Life, 1875, p. 285.) According to Sir Spencer St. John the Sea Dyaks
grave is 2^ to 4^ feet deep according to the person’s rank ; deeper than 5 feet
would be unlawful. Whilst this^ operation is going on, others fell a large
tree, and cutting off about six feet, split it in two, and then hollow them out
with an adze. One part serves as the coffin, the other as the lid ; the body
is placed within, and the two are secured together by means of strips of
pliable canes bound round them.” (St. John i. 59.) “ As soon as the coffin

is got ready, by their united effort the body is laid in it, dressed in its finest
apparel, and shrouded from head to foot in a winding sheet of new cloth.”
(Brooke Low.) “ They are often very particular about the dress in which
they are to be buried. Many of the old Sakarang women have asked Mr.
Johnson ^ for handsome jackets to be used after their death for this purpose,
saying that when they arrived in the other world, they would mention his
name with respect and gratitude on account of the kindness shown to them
in this.” (St. John i. 59.) “ W^ith the corpse are placed, for use in the next

world, various articles of clothing, perspnal ornaments, weapons of warfare and

^ Capt. Johnson, the present Rajah’s elder late brother.

140 H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.

instruments of music, according to its sex and natural proclivities. Some of
these things belong to it, others are given to it b}- friends and relatives as
tokens of affectionate regard. The grave is then fenced round, food and
drink are placed m the enclosure, and at either end of it something is put
indicative of the sex and favourite occupation of the deceased. If the grave
be that of a warrior it is roofed and curtained and decorated with streamers
his weapons and his war-gear (such as are not buried with him) are hun^
about, and the ground around is palisaded and spiked. If that of a hunter his
blow-pipe and quiver will serve to distinguish it, together with some trophies
of the chase-stags' antlers, or boars’ tusks. The graves of women are
indicated by some article of feminine occupation or feminine attire, spindles
or petticoats, or waist-rings, or water-gourds. The graves of rich persons of
either sex are distinguished by jars and gongs, secured in their places by
stakes driven through thern.”^ (Brooke Low.)' Among the Undups “ they
say the braves cannot lie in the same burial ground with the women and that
IS why they die in war.” (Crossland, Gosp. Miss., 1871, p. 166.)

“The Sea Dayaks who have fallen in battle are seldom interred, but a
paling IS put round them to keep away the pigs, and they are left there
Those who commit suicide are buried in different places from others, as it is
supposed that they will not be allowed to mix in the seven-storied Sabayan
with such of their fellow-countrymen as come by their death in a natural
manner or from the influences of the spirits.” (St. John i. 59.)

“ The bodies of those Sea Dyaks who die from an outpour of blood and
of w’omen in child-birth, are not allowed to remain in the house, but are
ta^n away at once and buried in the earth without ceremony and without a
cothn. The bones of such are not collected.” (Brooke Low.) During the
present Rajah’s great expedition against the Kayans his Dyaks buried their
dead in the most secret spots, covering their graves over with leaves and dead
wood, but I subsequently heard the enemy found out the places, and dug the
bodies up. It IS nearly an impossibility to bury so as to prevent Dyaks
nncling out the spot.” (Brooke i. 316-317.)

A 1 Milanaus, “ There is a beautiful female spirit, named ‘ Balu

Adad, who conducts departed souls to their future abode, but not until the
ree oi our ays easting and cock-fighting is over and the corpse has been
conveyed to its resting-place. The narrow road leading to Elysium is guarded
by a ferocious d<mb e-headed dog, named ‘ Mawiang,’ to whom it is necessary
o p esom u val*ble bead. This head is always ca,er„ll, fastened to thi
right arm of a corpse, with whom are buried gold ornaments, weapons, gongs,

to IhJgrave habiliments, and carry him

ten daysron a iL/eTner en i a " T‘u" ^is rank, seldom longer than

a coffi? M A ; ‘hey lay the body in a place prepared, without

a coffin , bj his side are deposited his arms, particularly his shield, spear, and maLow a quantity

parHal to- the'lrave bThe^ with other such articles of food as the deceased was most

bamboo upon which h ^ mound raised ; and this is encircled with strong

„ . • ' which fresh heads are placed as the most acceptable offering to the deceased No

SsenT Thei aTe^hicW the family of the chief without at least one head as a consolatory

Uo the o^ne h ^ • w ^ ® occasionally renewed during the first year or

. he old ones being considered the property of the succeeding chief.” (Dalton, p. 33.)

The Disposal of the Dead. 141

and rich clothes for use in the other world, and at whose tomb it was formerly
the practice to bind a slave, or sometimes as many as ten slaves, who were
left thus miserably to die, that their spirits might wait upon their master.”
De Crespigny, J. A. I. v. 35.)

Rice, tobacco, and betel nut are also cast in, as they believe they may
prove useful in the other world, or as it is called by them Sabayan. It was
an old custom, but now perhaps falling somewhat into disuse, to place money,
gold and silver ornaments, clothes, and various china and brass utensils in
the grave ; but these treasures were too great temptations to those Malays
who were addicted to gambling; and the rifling of the place of interment
has often given great and deserved offence to the relations. As it is almost
impossible to discover the offenders, it is now the practice to break in pieces
all the utensils placed in the grave, and to conceal as carefully as possible the
valuable ornaments. The whole tribe of the Lundu Sibuyaus was thrown
into a great state of excited indignation on finding that some Malays had
opened the place of interment of the old Orang Ka\ a Tuinanggong of Lundu,
and stolen the valuable property, 'fhis was the chief who was so firm a
friend of the Europeans, and whose name is so often mentioned in former
works on Borneo.”'^ (St. John i. 58.) At the Siratok court (Batang Lupar)
in Oct., 1894, six Malays were convicted of rol)bing l)\ak graves, having been
in search of valuable jars." (S. G. 1894, p. 201.)

Mr. C. Hose says on the Baram : “ The articles of clothing and weapons
deposited with the dead, are of the highest value, no broken or damaged
article being deemed worthy of a place in the grave, as they wish the spirit of
the deceased to appear to advantage on his arrival in the other world, and
from this it appears the belief is entertained that the articles are a.ctually
used.” (J. A. I. xxiii. 166.) ‘'Among the Tamudok Dyaks, Banja is the
term by which they designate the things which they bury with the dead, such
as personal dress, ornaments, and jars, eind as Ndawi had a copy of the Dyak
prayer book, and St. Matthew’s Gospel, these were put in the coffin with the
body. Bauja has two meanings ; first the things thus buried, or as the}’ sa\’
given to the dead, are supposed to be of use to them in another world just
as they are here ; and, in the next place, they are regarded as tokens of
affection to the departed. I ought to have said that such articles as jars are
not buried with the corpse but put on or near the grave. ... I have
known a young boy strip off from his body his own scanty clothing to give it
to his little dead brother about to be carried to the tom)^.” (Miss, bield,
1874, P‘ 3^3*) account of this “ custom of burying such valuable

property as above described with the bodies of their deceased relations, it
frequently happens that a father, unfortunate in his family, is, by the death of
his children, reduced to poverty.” (Low, p. 204.)

Sir Jas. Brooke says that the Sentahs put with their dead “ various
articles in the grave, such as spears, cloths, rice, ciri, betel, and the head
which the party first gained during his lifetime.” (Mundy i. 204.) It will be
remembered the Sentahs live on the Samarahan river where burning and
burying customs are both in vogue.

^ See also Keppel i. 258, who practically gives a similar account of this desecration.

142 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.

Mr. T. S. Chapman was an eye-witness to a Sea Dyak funeral and thus
describes it : “A Kalaka Dyak named Naggar, a friend and follower of mine
for years, the kindest in the sick-room and the bravest on every expedition,
was killed in the late attack on Bangkit. His body was enclosed in an air-
tight coflin and brought back, and it was my painful but willing duty to follow
it to its last resting place, the ceremony which I witnessed and part of which
I shared was as follows : As the deceased formerly lived in the Awit river (a
tributary of the Krian), it was determined to inter him there in the cemetery
set apart for the remains of brave Dyaks who fall in brittle. To that place we
proceeded by water, a procession of boats, tlie one containing the corpse
coming last ; scarcely a word was spoken, and the wailing from the women in
the house we had just left rose with painful thrilling note as we passed on.
At length we reached the cemetery, where the fine old jungle trees grow down
to the edge of the rocky river, and leaning over their high parasite laden
branches meet over liead and make a pleasant s\'lvan spot. On approaching
the place we were warned to walk carefully as the ground in the vicinity was
stuck with bamboo spikes surrounding old graves of deceased braves. Having
chosen a site, we dug the grave, which in the case of a warrior is only three
feet or three feet six inches in depth, and the coffin draped with gold
embroidered cloths and the Sarawak flag was brought up and laid along, and
pieces of wood placed across the mouth, and then followed a very harrowing
scene. '1 he brother of the deceased, a fine strapping young Dyak vvdio had
borne up well hitherto, at last broke down. It was liis duty, aided by his
father, to take off some of the trapping or pall from the coffin before it was
lowered, and also to break his lost brother’s spears and place them with his
silver-mounted sword, and sundry other personal effects in the grave. This
was too much for him ; trembling with excessive anguish of grief, he poured
out lamentation upon lamentation; and, literally bathed in tears, he called
upon his brother to hear him, ‘ Oh Naggar, Naggar, do you hear my voice ?

I cannot leave you!’ Then pausing for a while he would go on with his
work, telling us in broken accents, interrupted with deep drawn sobs, of his
brother s deeds in war and at home, dwelling upon his kindness and bravery,
and so on, until another burst of grief would well up and paralyze him. The
bereaved father, a fine old man, went stolidly and silently about his work
without shedding a tear, his woe begone face and quivering lip told however
of his deep sorrow ; once only he spoke, when all was ready, and I had
coveied the coffin all over with the Sarawak flag, and it was lowered into its
shallow grave, then he cried out once, ‘ Oh Naggar ! my son, my son ! ’ That
was all. And so we covered up the remains of my poor friend and placed at
his feet a jar I had provided, and at his head his shield ; over him we hung
mosquito curtains, a bundle of bamboo spikes and poisoned arrows, then
fenced the grave with stout stakes and covered it with kajangs. A mimic
Dyak fortification was then built with queer little bamboo cannons pointing
over the spiked ground. I led the brother away, who seemed quite unmanned
and faint, and did my best to comfort him, telling him the old sweet story of
Duke et decorum est fro patria' mori, for Naggar died like a true warrior,
receiving his death wound full in front fighting in the van of battle. I bade

143

The Disposal of the Dead.

him cheer up, but his is a deep sorrow which only time can soften or erase.
When all was concluded, those present held a funeral feast on the other side
of the river, but feeling unlit to join them I excused myself and left.” (T. S.
Chapman, S.G. No. 30.)

Lying in State.

We have referred above to the presentation to his friends of the deceased
dressed in his best apparel. This curious custom is described by Sir James
Brooke as existing among the Kayans : “ When a man dies, his friends and
relatives meet in the house, and take their usual seats around the room. The
deceased is then brought in attired in his best clothes, with a cigar fixed in the
mouth, and being placed on the mat in the same manner as he would have
arranged himself when alive, his betel-box by his side. The friends go through
the forms of conversing with him, and offer him the best advice concerning his
future proceedings, and then, having feasted, the body is deposited in a large
coffin. At the end of this time, the friends and relatives again assemble, and
the coffin is taken nut, and deposited on a high pole or tree in a particular
direction. The deceased, during the procession, is repeatedly cautioned to
beware he does not lose his way ‘ Follow the road (they say) till it branches
in three directions ; be careful in selecting the centre path, for this will
conduct you to your own country, whilst that to the right leads to Borneo/
and that to the left to the sea.; After many similar cautions, the coffin is
deposited, and the assembly separates.” (Mundy i. 265.)

This custom is also described by Mr. Hatton (Diary, April 12), who writing
among the Dusuns (?) at Koligan, says: “There was a dead man at one of
the houses here, and I went to see him. He was placed in a sitting posture
dressed in all the things he had ; a cigarette was being held to his mouth ;
and a brass box containing betel, &c., was open before him. His friends were
seated around, and were telling the dead man not to' go to the right or the
left, as they were the wrong roads, but to keep straight ahead and ‘ that is the
way to Kinabalu.’ This ceremony lasts one day and one night and the next
day the man is buried with all his belongings.”

“ Some of the sub-tribes of the Milanaus, after the death of a chief of
notoriety, dress the corpse in best clothes, with every decoration of gold
about his person. The sword, and all of the available necessaries of life, are
also attached to him. He is then placed on an elevated platform, as a living
being, and becomes a public spectacle in the house. His immediate family
take up their seats around him, his slaves attend to his imagined wants with
the fan, sirih, and betel-nut. On such an occasion the house is opened to
all visitors ; the women, both old and young, form a line on one side and the
men on the other ; then they romp together with the noise and confusion of a
pack of maniacs. These games are carried on for some days, and long after the
corpse is in a state of decomposition it is properly buried or placed in order
to obtain the bones on a future day.” (Brooke i. 77-)

Mr. Chas. Hose, on the Baram river, likewise reports the custom : “ I was
once present when the corpse of a boy was being placed in the coffin, and I
watched the proceedings from a short distance. As the lid of the coffin was

■> Bruni.

144 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

being closed an old man came out on the verandah of the house with, a large
gong (Tetawak) and solet^nly beat it for several seconds. The chief, who was
sitting near, informed me that this was always done before
closing the lid, that the relations of the deceased who had
already passed out of this world might know that the spirit
was coming to join them : and
upon his arrival in ‘Apo Leggan ’
they would probably greet him
in such terms as these : ‘ O
grand-child, it was for you the
gojig was beating which we
heard just now ; what have you
brought ? How are they all up
above ? Have they sent any
messages?’ The new arrival then delivers the messages entrusted to him,
and gives the cigarettes as proofs of the truth of what he says. These
cigarettes retain the smell of the hands which made them, which the dead
relations are able to recognise.” (Geog. Jour., i. 198.)

- Mr. Brooke Low when ascending the Rejang river reported that he saw
at a Kajaman’s death the bod>' (that of a man) lay in state inside a
mosquito curtain on a raised dais ir the verandah. The curtain was flung
open for all to see. The dead man was propped up so as to assume the
position of a person sitting up in bed ; his legs were stretched straight before
him, and his chin was held up by a cloth band ; his coffin lay outside ready
to receive him ; his weapons and other gear hung round the curtain. His
vyife .sat by his side fanning his face and sobbing the while.^’

The body of a beloved chief is occasionally kept a considerable time
above ground, l^ishop Chambers, one of the first to visit the Skarang Dyaks’
houses, says: ‘-One of these is the house of the immediate followers of
the late Orang Kaya Gassing, the renowned leader of the Sakarang tribe, and
friend olvthe Sarawak Government. His survivors have never buried the
coipse, but still preserve it in a little house built near their own, where it is
continually fed according to their custom. So great is their regard for him
that the\ cannot bring themselves to leave it entirely, but whenever they
remove to other farm lands, it is removed along with them.”'* (Miss. Field,
1869, p. 107.)

Soul Boats.

The Kanowits follow the Milanau custom of sending much of a dead
mans property adrift in a frail canoe on the river: they talk of all his
property, but this is confined to talk.

We heard so much of the deceased chief’s goods, which were to be
thrown awa}, as it is considered they belong to the departed and not to those
who remain, that we went to the place where they lay. We found a sort* of
four-sided bier erected, covered with various coloured cloths, and within it
his bride-widow lay moaning and wailing, surrounded by his favourite arms,

® Mr. Hupe mentions a case in which the b(5^y of a chief was kept fourteen months in its coffin
m a house before it was buried. The funeral lasted ten days and cost about 600 florins. The son
had taken offence and had declined to return, and hence the body could not be buried, (p. 546.)

' The Disposal of the Dead. I45

his gongs, his ornaments, and all that he considered valuable. Among his
treasures was the handle of a kris, representing tha figure of Budha in the
usual sitting posture, which they said had descended to them^ from their
ancestors. As I expected, l^hese valuables were not sent adrift, but merely a
few old things, that even sacrilegious strangers would scarcely think worth
plundering.” (St. John.) ‘‘ The Malanaus build picturesque boats, decorated
with flags and other embellishments, which are dedicated to the use of
departed spirits,’ who are supposed to travel in them on their marine
migrations. These crafts are placed near their graves. Another very absurd
practice (now obsolete) was to drift the deceased’s sword, eatables, clothes,
jars — and often in former days a^ slave woman accompanied these articles,
chained to the boat — out to sea, ^itb a strong ebb-tide running, in order
that the deceased might meet with these necessaries in his upward flight.”
The unfortunate woman falls a sacrifice to this barbarous proceeding, and
in many cases the Malays plunder the goods and obtain a slave free of
expense. (Brooke i. 77.)

The funeral of Palabun’s brother is thus descrri:)ed by Bishop McDougall :
“The women kept up dismal weepings during the night. In the morning I
went to see the young chiefs things laid out out preparatory to their being sent
on their fruitless journey after him. They were all arranged under a canopy
made of his saron^i^s-. TWo w^re of rich gold cloth (value about lifty dollars
each), and the rest of his wardrobe was disposed under it, so as to represent a
corpse on a bier, the gold ornaments alone, consisting of large buttons, a
breast-plate, and a very rich and handsome kris handle of ancient Javanese
or Indian manufqfture, representing a figure of Budda, cannot be worth less
than two hundred dollars ; besides this there were gongs and two brass guns.
Two women were lying by the bier on either side tlie effigy, and the father
(a very old man) sat beskle it watching, the women every now and then
raising a mournful howl. In three days these things will be launched down
the river in a boat made for the purpose, and if any one were known to
touch it he would be slain. If the body had been recovered, it w^uld have ^
been launched with its former property in tfie boat. This is the invariable
mode of burial with the Milanows. The general fate of these funeral barks
is to get capsized, when the things all go to the bottom ; but should a Malay
happen to fall in with such a treasure he would not scruple to appropriate it,
and of tJhis Palabun was doubtless aware, as he took care not to send away
his brother’s property until we had left the rivfir.” (Mrs. McDougall, p. 163.)

• “ On another occasion, seeing a boat rolling in a heavy sea, I bore down,
thinking I saw a fellow sitting astern and apparently paddling. I his was one
of their death-boats, but there was ^ much sea on that I was obliged to leave
her,” (McDougall, T.E.S., ii. 32.)

Mr. Crocker says of these people : “ When a man of property dies sago
trees are cut down with the belief that they will be found ready-grown for the
owner’s use in the other world. An elaborately got up-prahu, or small ship,
is carved out of the sago palm and decorated with flags ; this is placed near
the grave, and is to be reproduced in ffie next world in the shape of a large
schooner, anchored off the departed Spirit’s abode, ready for use, &c. He

146 H. Ling Roth. — Natives of Sarawak ancUBrit, N. Borneo. ^

also confirms what Mr. De Crespigny says about the Balu Adad and Mawiang,
&c. (Proc. Roy. Geogr. Soc. 1881, p. 200.)

Mr. Crocker likewise furnishes us with the following graphic account of
the wailing at a Milanau funeral After death the body is kept in the house
three days, during which time feasting and cock-fighting is kept up amongst
the men and crying amongst the women. Paid criers are called in .

The insect world in the surrounding jungle stopped their cries, all
nature seemed hushed, quietness reigned over the village, and there was
scarcely a breath o( air to break a stillness so solemn that not a leaf rustled.
After enjoying a smoke I feel asleep. About midnight I was startled by a
howl, so dismal that all the dogs joined chorus ; the noise increased, and
from the number of lights I saw flitting about ashore I concluded (as I after-
wards found correctly) that nearly all the people were collecting at one house
to join in the mournful yelling which made night hideous.. The cause of this
disturbance was a death. Whether their grief be real or not I cannot say,
but this I know, being awoke in the middle of the night in the solitudes of
the Bornean jungles by a wail so wierd and heart-rending, my mind, being
acted on by the peculiar situation, received impressions of the solemnity of this
custom which it will take years to erase. Next day they sang a wild chant
over the body. The grief of the mother continued throughout the day. I
hear the relations on these occasions often throw themselves out of their
houses and try to do themselves serious bodily harm, so entirely do they give
themselves up to grief.” (S. G., No. 121.)

Tombs.

“ Any Sea Dyak whom it is intended especially to honour is not buried
underground, but his coffin is placed in a miniature house built for him on
piles some eight or ten feet high, with a railing round it. Wise men and
women are treated in this fashion, that is to say, such wise persons as are
reputed to be more cunning than their fellows by reason of their superior
knowledge of the stars, the Pleiades in particular, by which they regulate t+ie
season for rice cultivation.”' (Brooke Low.) “Among the Sea Dayaks,
should a man express a wish to share the privilege of the priest and be, like
them, exposed on a raised platform, the relations are bound to comply with
this request.” (St. John i. 57.) . .

On the Rejang River: “The bodies of the Dians and Batas, who
formerly ruled in Baloi, rest in chambers of iron-wood. The salong, as it is
called, is a Kayan institution, and foreign to the River Rejang. The klirieng,
on the other hand, is indigenous. The former is a miniature house of
iron-wood, built upon piles of the same material, with a single chamber large
enough to contain the coffins of the chief, his brothers and sisters, his family
and their families. The klirieng is either a single or double pillar, carved
from top to bottom with niches up its side for the bodies of slaves and
followers, and hollow at the top to receive the jar which contains the bones
of the chief for whom it is raised. The pillar is covered with a heavy stone
slab. One of the best salongs is built upon nine huge posts, three deep ; the
six side posts are 23 feet above ground, the two end posts which support the

^ • The Disposal of the Dead, - ibi

join the troop and* to do this I had to ruh my best At a somewhat clear spot in the

forest a halt was made. I saw here a wholSgffoup of coffins, some supported by six, some by four
posts, and to ray surprise I also saw a hou|j|. In answer to my enquiry I was told it was a burning

place where the bones of the dead were cMnated I found, however, it was no corpse I

had been following but that the people had brought food to a child which had died seven days ago.
The food consisted of fow>%ind rice and the necessary adjuncts. The food was put down amidst
loud lamentations, and t^e women stood in groups taking up the wailing alternatively. They all went
back in the same haste with which they came. I wondered on the quiet to myself how it was that
they had buried the child there so far from the village when I knew that the cemetery was almost in
the village, a few hundred paces from the house of the suta. But I learnt later that the spot in the
forest, to which I had been, was the real rendezvous of all the village dead, but that the dead are not
taken there at once. Only children up to at most six or seven years of age are buried there at once.
If a child dies a fowl must be sacrificed as is the case at every death. The greater pdl't of the fowl
is of course, eaten by the sorrowing ones, and the dead only gets the bones, but these he takes with

him. A pig is killed the day after the death of the child and that is then sufficient to help its soul to
be abje fcb enter purified into the city of the dead. A temporary coffin is not made for a child, as is
done with grd^n-up people, but the child is put at once into its proper coffin, called koni. The
prescribed mourning of the parents l^ts seven days. While this lasts they must eat no ^e, but
must eat djeldi The seeds of djeldi ai4 small and brown, of unpleasant smell, and are said not to
taste at all nice, so that children are not forced to partake of this mouirnmg food. Grown-up brothers
and sisters are bound to partake of this food for so long as-; the body remains in the house. On the
seventh day a fowl is again killed and a part of it carried to the child. The parents' time of mourning
then ceases. The burial of adults : On^ Saturday afternoon in Septeml^r last year a man who was
very ill was brought from the riqe fields into the village. The peoplovlike to do this, so that a man
should at least die in his house, in any case, the corpse must be brought to the village to which the
deceased belonged. The man wtio was brought in belonged to our next neighbour s house, barely
five paces from the halai, and there I also had the opportunity of seeing everything very exactly.

i62 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

Death already looked out of the man’s eyes and he |^^ere unconscious in great pain [5/r]. The
relatives were much troubled and my heart ached oii^^^^unt of their wailing. . Death approached
slowly but surely. Amidst loud crying the dying mans children approached their father and grasped
his hand in order to say adieu (lehe wohl). The wife did not move from his side, while the other
women sat further off and held themselves ready to commence the death-wail. As the breath
ceased a loud and heart-breaking cry filled the house, but as the chest of the dying man heaved once
more there was a dead silence as at the word of command. But, then, when the last sigh had been
really breathed, the wail sounded all the more awful. The copper kettledrums were now got ready
and accompanied by their dull tones the wail was all the more horrible. Asa word of sympathy
was out of the question, I left. That was at about seven o’clock, and only at nine o’clock did the
wailing stop, but it was only for a bit, then, always accompanied by the dull sounds of various drums
it rung out awfully during night and all the night through, in fact so long as the corpse remained in
the house. The next morning I found a whole row of women sitting round the corpse, their masked
faces facing it, but the masking only lasts as long as real weeping is going on. All the clothes of the
deceased lay on the corpse, by its side his arms and his little dish with food. The devoted fowl had
already been slaughtered. The male relatives had now to prepare the temporary coffin called karong.
Properly speaking the whole village helped in this work. The coffin was made of only two pieces of
soft wood. The lower piece was adzed out like a trough and then planed so that the cover would fit
on closely. The cover was likewise dug out slightly and then planed. The putting of the corpse in
the coffin was done with loud lamentations and perhaps all the louder than before as additional
people had come from other villages. The corpse was turned on its side, forced tightly into the
coffin. This always happens, as the coffin is only dug out so far as to allow the corpse to pass in
sideways. One-half of the deceased’s clothes were placed on the corpse and the other half left to
his widow and children. They then put money, rice and condiments, and other necessaries into the
coffin, whereupon it was nailed [sic] up and well pitched. The interment took place next day. As
the coffin was taken out of the house the wail for the dead, the drum-beating, and, added to that,
the gun-firing, was a perfect pandemonium of noise. The funeral procession was the same as I
described above. First a man with a torch, then several men, some of them carrying wooden spades,
then followed the coffin carried by two men, then a whole row of women mourners with covered-up
faces, and then some more men and some youths. The procession had to pass the grave of the
grandfather, Suto Ono, and a stop was made here as a tribute of .sirih had to be given to him the
former tribal chief. The procession then ran rapidly onwards. The wailing ceased Qn arrival
at the burial place. A little sirih was placed on every grave, and only when that was done
did they commence to dig the grave. The Roden [? chief] only had an iron hoe, the other
men used partly wooden spades, partly their chopping knives, while others again used a still
simpler tool they used their hands. In this manner the grave, about four feet deep, was soon
ready. The lowering of the body was accompanied by loud wailing. The weapons of the
deceased, a spear with the blowpipe, the necessary arrows, a chopping knife, dagger, &c., were
placed on the coffin, and some food was placed on the grave. Now all was over, and even the
wailing was done with. Owing to the great crying the widow looked weary and haggard. The
second devoted fowl was slaughtered on the 7th day after the death, and his portion was taken out
to the deceased amidst loud wailing again. On the forty-eighth day a fowl had to be again
slaughtered and his portion carried to the deceased. All burials are like the above. No weapons
but only a common knife and the inevitable chopping knife are placed on the coffin of a woman or
girl. The funeral foods have to be eaten for seven days by the relations, but where the survivor is a
widow, a widower, or a mother of a grown-up child, or, in case of the death of the till then surviving
parent, the eldest grown-up child, all these survivors must eat funeral food for forty-nine days. All
obligations cease on the forty-ninth day, and it depends entirely upon the goodwill of the relations
whether anything more is done. In the meantime they bring food to the deceased at least once a
year, and that is sufficient until the djama, i.e., until the spirit is taken to the real necropolis. The
djatno^ feast is held every two or three years, and it is not a matter for one family only but all
families concerned hold the feast in common. When a djama is to be held the bones are dug up, and
if the temporary coffin, the kavongf has rotted a new one is made, and it is in this new one that the
bones are carried to the halai, and thence to the cremation place. The preservation of dead bodies in the
houses . This is an expensive affair, and therefore it is only the rich who can afford to keep their dead
at home. Their behaviour at the death-scene and their obligations to the dead are the same as
above described, but they have the special duty of offering food to the deceased at least twice a day.
The food, consisting of rice and dried fish, is placed for a moment by the coffin and then thrown
into the pig trough [sir] . This food must be offered daily until the djatna feast, and for forty-nine
days at least the mourning wail must be uttered. In this case they gladly do more, and hence

The Disposal of the Dead, 163

several times, both by day and by night* are heard resounding out of such a house, and
one might almost think one heard a distarif 'mll chiming. Watch is kept at night in such a house,
and to partake of this watching is considered an expression of condolence or of honour ; especially do
young fellows take part in the watching. At such times many a story is told, and when they
are tired of telling and listening they lie down on the floor and sleep, then he who wakes first strikes
the drum, and all is animation once more. The treatment of the corpse is as follows : When the
corpse has been squeezed into coffin and the latter has been nailed [sic] and sealed, it is put on to a
tressle. A hole has been previously bored in the bottom of the Karone;, and a pot which l)eing
slightly raised above the floor is fastened to the coffin ; the top of the pot is also well sealed up so
that one does not notice any of the smell of decomposition, but all the more disagreeable is the bad
incense burned in quantities. On the forty-ninth day, when the last fowl has been slaughtered to
the deceased, the pot is loosened and placed on the floor. One of the eldest men must then sit down
by it and take it between his arms and legs, and — repulsive action--it is looked into. If there be too
much matter a punishment i.s imposed, as the relatives have not done their duty. J his over the
coffin and pot are carefully re-sealed, and remain in the house until the djanni. I have not yet been
able to see a djama, and do not care to. Only the bones of adults are burned, the ashes being laid in
the real coffin tambak. The burning of the bones is an absolutely necessary act of purification, as by
means of the burning any unatoned sins [sic] are blotted out. Our people have a presentiment of
the Word ; “ Who can note how often he fail.” All unknown and unexpiated sin is wiped away by
the burning of the bones, and then the spirit is as clean as “ though washed in gold.”

CHAPTER VIII.

RELIGION.

CHALMERS’ LAND DYAK GODS and PERHAM’S SEA DYAK GODS.

Chalmers' Land Dyak mythology— Keeker's and Lobscheid's mythology— Religious observances
Chief Spirits: Tup3.~Temibi—Iang—]irong- -The U mot-Komang—Tnu—Vmat Sisc—Umot
pmmng and 'I ibong -Peruhacli—Sudaung— The Mino—Nino-Buau- An embodied spirit— PK/a6«a
Sckukok Archdeacon Perham's Sea Dyak Gods.-I, : Petar A-Pengaps (recitations)-/W«r«
not equivalent to Allah Taala -Its definition -A multitude of Petayas~The Besant- Petaxes how
conjured-- Human-like gods— Low conception of the Deity— an invocation- Grandmother
Andan-Uev blessings- Unity of origin-Nature worship- Her creation of man-
Her frog form-pH/a«g Gmni-His origin-His manifestation-His feasts of Gawai Batu and
Gaum Bauh-Swgalang Burong- Hischaracter- Mythological inconsistencies-Heroes not invoked
in sickness but PfAira -The One Irite Unknown- Conception of Petara not an exalted one— Sins
atoned for— Morality degraded the preserver— the image of man— II. : Petara
equivalent to At'alara~-The beliefs probably introduced— Question not settled— Good and bad
*m!*^'*^ o™HDerous— ntus : what they are— They appear to man— Their dogs-

fhe.r magic powers- Abodes- An anlu tree-Their benefits to mankind-Meeting friendly aalus--
IVam/oh--- Seeking cure of sickness- Sickness attributed to a«f«s -Smallpox, cholera are a/tlus—
Antus form a system with definite function-Take animal forms-If caught give good luck-
Alligators— Diving ordeal— Reverence towards serpents— Luck bringcr—Anthropolatry- Sacri-

fices-Pin«g-OflFerings-G, ■««/<,«- Sacrifice eaten-Thei«;«-Nopriestnecessary-Notapetition

for pardon-The gods demand satisfaction-An act of fear-Omens-Omen birds and animals-
I'arniing omens— Housebuilding omens— Auguries— Bad and good omens in bird sounds— Dead
animals— Overcoming bad omens— Omen birds sacred— Omen animals not sacred— Discussing
omens-Bird cultus exists to secure good harvests— A bird invocation-Origin of bird omens—
Smgalang relations-5i»'s son Srt-iigiodmg-His home going-His adventures-His

marvellous feats— The birds his representatives— Conclusion to be drawn— The Dyak a worship-
ping animal— Nature to him a terrible combination of phenomena— Practical polytheism— Desire

Powers superior to himself.-III. : No religious celebrations at
birth--Marnage ceremonies-Burial rites-Wailing-Premature burials-Proposed self-sacrifice-
I^admg the soul home-The btirying-The ia.ya -Fear of the dead-Above-ground burials-After
^ message-S«»i/mg_G«iemaid«_The /»m/<,»g-The professional

Th iL 1 '"“P®'', dead-" Drinking the bambu"— Hades objects to poor anius-

The borderland-~The bridge of fear-The hill of fire-Communion with the dead-An ungrateful
dead mother-Aurfi, tea's adventures-The Dyak's eschatology-After a few deaths all is
aissolution.

The paper on Land Dyak religion, by the Reverend Wrn. Chalmers, taken
Jrom that excellent and rare little book, Mr. Grant’s “Tour” (pp. 126-128),
should be compared with the paper on the Mythology of the Dyaks on
the S.E. Coast of Borneo, by the Rev. F, F. Beeker, which appeared in
the Journal of the Indian Archipelago. A very similar account to that of
Mr. Beeker was published by the Rev. W. Lobscheid, at Hong Kong, in
1866, m pamphlet form. Judging from Mr. Lobscheid’s Preface there

Chalmers' Land Dyak Gods. 165

appears to have' been some friction in the publication of these two very
similar accounts, v.

It may be well to preface Mr. Chalmers’ remarks on the Spirits with his
words printed elsewhere (O. P. p. 2). They run : Were I asked what is the
religion of the Land Dyaks, I should say none worthy of the name, but their
religions observafices may be classed as follows : —

ist. — The killing and eating of fowls and pigs, of which a portion is set

aside for the Deity. ,

2nd. — The propitiation of Antns by small offerings of rice, etc.

3rd. — The Pamali [i.e. tabu.]

4th.— Obedience to the Borich [priestesses] and belief in their pretentions.

5th. — Dancing.

6th.— The use of omens from the notes of various birds, the principal of
which are obtained from a bird called the Kusha.

‘‘ ‘Hantu,' or spirits, are divided by the Dyaks into two classes Uniot
and ‘ Mino.' The ‘ Unwt ’ are demons, the ‘ Mino ’ ghosts of departed ^ men.’
But above these are certain chief spirits, and these I will mention first.”

A, Chief Spirits.

“ (i) Tnpa, who is so called from Tnpa the Dyak form of the Malay
word tumpa, to forge as a blacksmith— because he created mankind and
everything that draws the breath of life, and daily preserves them by his
power and goodness.

‘‘ (2) Tcnnbiy who made the earth and all that grows upon it, and who,
by his unceasing care, causes it to flourish, and so give seed to tlie sower and
bread to the eater.

‘‘ (3) lang, or ling, who instructed the foundress of the order of
‘ Ihirich ’ in the mysteries of the healing art, and causes their rites, to be
effectual as medicine for both men and padd3\

(4) Jlrong, the Destroyer, who seems to be on an equality with the
preceding three ; for when Tiipa created man without intending him to die,
Jlrong it was who suggested that he should be made mortal, lest creation
should not suffice to maintain his undying progeny, and thereupon he took
into his own hands the superintendence of man’s end, and it is he who causes
him to leave the world by sickness, accident, battle, &c. He also looks after
the procreation of children and their birth into the world.

These four seem to be the rajahs of the spiritual world. We now come
to an inferior order of beings. I must mention, however, that I have been
told by a very intelligent man of the tribe of Sitang, that Tilpa and Tenubi
are but different names for the same great being the creator and preserver
of all things both visible and invisible. (To this belief I myself incline as
the original and true one.) And with him, he says, Jirong alone is associated
as the lord of births and deaths. lang, according to him, is only a created
spirit : in the beginning Tupa having created — ist, lang ; 2nd, the Kornang ,
3rd, the Triu\ and 4th, Man.''^

1 "I have always thought that the three inferior spirits mentioned by Mr. Chalmers in the
extract I will give, Tenabi, lang, and Jirong, are merely agents of Tapa, and occasionally their

Legends — Origin of the Sibuyaus.

303

,ii

(destroyed It. This man was the ancestor of the Dyaks, who, even to thi?
,hv. cannot read or write, seeing his book was then lost. The second man
nil his writing under his arm; but the water readied it too, and wet it,
though without entirely destroying it. He was the father of the Malays, who
can read, though imperfectly. Another put his book on his shoulder, but the
rising deluge just reached it, and, like, the last, it was partially destroyed, or
rather damaged. See in his descendants the Chinese, many of whom can
read and write though they, too, are not very clever at it. But behold the
cleverness of the fourth and last man. The waters rose and rose, but wlrat
did he do ? He put the writing on the top of his head and consequently the
waves did not reach it, and the result is, that even now, whenever you meet
a white man, he is sure to have a surat, alias a book, before him.” (Grant,
p 70 ) “ This story being related to the Orang Kaya of Sennah : 'No! No 1’

said an old man, ‘ that’s not right. The Dyak took his across 111 his sinh-case
quite safe and the Malay lost his, but when they got ashore, and the Malay
discovered his loss, he bullied the Dyak till the latter gave up the writings and
has remained ignorant ever since.’ ” (S. G. No. 161, p. 9.)

The Origin oi' the Siiuivaus.

“The Sibiiyows never eat the puilin, on account of an old tradition
in their tribe. " One day a Dyak was fishing and caught only a single
puttin, which he gave to a Malay at whose house he landed to procure a
light for his pipe. On his coming back to get the tish, the fish was no
longer there ; liut crouched in the bottom of his canoe was a pretty little
girl. The good Dyak was greatly astonished at this transformation, but
carried the little girl home, where she was brought up with tlie family,
and grew to be a w-ornan ; and in due course married her tinder’s son. No
peculiarity was observed in her conduct ; she was like any other Dyak
woman, and made a good wife ; she pounded the rice, drew the water
made mats, and conducted the affairs of the household with propriety and
neatness. After a time she bore her attached husband a son,, and suckled
the boy till he could run about; when one day, bein^ at the edge ot the
water with the boy, and her husband, she suddenly said to him “ Here,
take the child; be kind to him for he is my child; I have been a good
wife, but I must now rejoin my own tribe”; and thus saying she plunged
into the river and became once more a puttin.” (Keppel’s Meander 11. p. 77.)
According to Bishop McDoiigall, the fay left her husband because one day

in' a temper he struck her. (1 . E. S. ii. 27.) • . .1

“ A different version was given by an old Brum man, who said there
were some white people who lived in a hill a few days oft. As usual a
man loses his way, sees seven nymphs bathing, nooses one, and brings the
girl home to his wife to be brought up as a wife for his son. All goes
well • but the son has a violent temper. One day he takes off his jacket
to beat her, another jacket drops from heaven and the (airy woman
vanishes, leaving her child who is the ancestor of the tribe.- (Mrs.
McDeugall^ p. 144.)

304 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

The Origin of the Buludupih Race.

“ In past ages a Chinese settler had taken to wife a daughter of ih
aborigines, by whom he had a female child. Her narent. livfl u ^

oflSi vvith a large forest tree, known by lhe\ {

oi opih One day a jungle fire occurred, and after it was over^ the rb i
jumped, down from the house (native houses are raised 0,101 off
ground), and went up to look at a half-burnt e/,7, W and suf '
disappeared and was never seen again. But the parents ^heard the^voke
a sjiii It issue from the log, announcing that it “had taken the child t
wife, and that, in course of time, (he bereaved parents woufd find -i:
in dll m tie jungle, whom they were to consider as their offspring of t'l
marriage, and wlio would become the father of a new race. The prophe v
of the .spirit was in due time fulfilled.” P'opnccj

A Chinesi. Legend of Kina-Balu.

‘ ‘ 1 hat the Jimperor of China sent a great fleet for the stone of a sn-.k-,.
" T , the number of llpL),™;';

stone w„, „„le i, l„„de.| fr„„, , (|,e b!)(

which nmnechetely put off from Ihe shore and carried tl,e ^

dkp;t'ch''w*'n''t' 'f' "" thonsh'Th™:

th^^^nnLmid 'CcS,;:"' p^"™?’ 'At:.”'"'

Cyinncsc origin ot the Dusiins. Here are his wnrHc • Tn ^ r-u* ^

the Dvnks Iw. 1 1 r , \voras . l he Chinese suppose

ArSipetgl'''Vhey'alal''f''''!'’V^^^

existed iirthe interi hundred years ago a monstrous serpent

value a d t at l o Borneo which po.ssessed a talisman of inestimable

Empire, coveting so valuable a

from ",7 “ =•“' '•

stationed in i lin,. ov, r r s^-rpent was found asleep, and the men vvere

sm dol lo L;ciro;h^^^^ the islrand,

until put on board the‘junk^ buraS th"^"^ f^and to hand.

rendered of no avail, by the duntiness arrangeftients were

talisman for ibf> =„r ^ . cmnisiness of the person apgoiiajted to steal the

such a dust that ,h7'o the wind, 'raised

CelesfiaL, were left to '^Zyf '*„? p'’ “f

ancestrw t

saw they „ re comfortably settled. (Berl Zeit N

The Dnsuns say on the top of Kioibah. there is a large'l.ke, watched by

Legends—The Ancestor of a Sadong Chief.

305

n naja or dragon god. On an island in the middle of the lake there is a lovely
Chinese princess held in strong^urance by the naja. Many handsome princes
liad tried in vain to rescue th^ ‘unfortunate princess. 'I'o do this some had
transformed themselves into birds, fishes, &c., but they were always destroyed
by the naja. The princess is only to be^ released by a very powerful man.
]bit then danger’ threatened the Dusuns for the lake would overflow and the
mountain fall to pieces.” {ibid,

The Ancestor ;0e a Sauo^g C

HIKE.

“It was many, many years ago that a Dyak, of Semabang (in Sadong),
and his young son arrived, after a long journey through the jungle, at a
village called Si-Ubor. The village was extensive, the Dyaks very
munerous. On i^rriving, the chief of, the tribe placed food before the

older visitor, but to his young son they offered nothing. 1 he little fellow

seeing this, and b^ing very hungry after his journey, felt much huit, and
began to cry. ‘To rny father,’ said he, ‘you have given food, the prwk of
rice is before him, the fatted pig has been killed-everythuig you have
given him?, why do you give me nothing?’ But the child’s appea was

useless. These strange Dyaks had hearts of stone; not a morsel was

handed to the fatigued and hungry little wayfarer; so he wept on, and

wept in vain. , , 1 1 •

“After a while the boy looked more cheerful; he had dried his tears,

and was now engaged in catching a dog and a cat. These he put together
on the mat, round which all the people were seated. The cat and the
dog played, or more, likely, as these animals will do, fought together; but
whatever it was, thdre was something so ludicrous in it al , while tie oy
sat over tlvsni and set them at each other, that the whole assemblage
hurst into immoderate laughter. The boy, it would seem, was working
some spell — there was an object in what he had been doing. er laps le
was in communication with evil spirits, or under their influence ; there
was something ominous about it, we know not what. But, to proceed,
presently the sky became evtsreast, and gradually great volumes of black
clouds came .sailing up, propelled by great gusts of \vmd ; one by one
they rolled along, ^nd were heaped up one on top of another, 01 got
air broken up, as it ’ werg., ill their collision. '1 he sky appeared one
mass of confusion, lodging blacker and more angry as the sun gradually
disappeared id the darkness. At last the storm burst forth vvith a fury
never knowk before^ sharp flashes of lightping, followed by awful peals of
thunder,j.succeed^d*ofie another, fast and furious,

shook as the palrrtteaf quiv^s in the breeze— it seemed as if the great end

of all things <svas’*at hand. ' . j.. *1,^

‘‘Now commended a gradual but awful change. . mi s
thunder and ’\he dazzling lightning, which only served to make "

darkness visible#^ the village, the houses, all began to dissolve, to n
away, as it were, into burnv^ lava, and, with his wor s> man pers
likewise. Thefe fou might see the grey-headed chief starting up with his

3o6 H. Ling RoTH.—iVa/ws of Sarawak and Brit. N, Bmiteo/

grandson in his arms, but ere feaching the door, being gradually hardened
into stone. There mothers would be seen flying with their little ones to
escape the same dreadful fate, buf all in vain. There a young and helpless
maiden would be clinging to her brave warrior, to t;feat arm which had
always been the first to help her, which could s^urely save her now. Alas
that cruel transformation. The living light in^'lhose "bright eyes is gone'
the tender grasp of that warm hand is cold ; from flesh and blood they
too pass a\vay into senseless petrifactions, whilst, mingling with the shrieks
and yells, and invocations of the men and the Borich, would still be heard
the boom of the thunder and the crackling of the houses. Not a man,
woman, or child — no, nor even a visitor — at that fated village, save only
the neglected boy, was left alive to mourn the loss of his all. One after
another, they all melted, and were changed, when the heat ofi the storm
was over, into solid rock. Houses and all in them succumbed beneath the
fiery elements, and when the storm ceased, all lay, not a heap of charred
ruins, but huge masses of smoking stone.

/‘A hill with great precipices now marks the spot where this tragedy
occurred, and on the hill (itself the transformed village) are still pointed
out, if people speak truth, the traces of petrified houses. An upright rock
is shown as the transformed figure of a Malay, an unhappy visitor on that
awflil day. There he stands with his hand still fixed on his sword hilt, once
a living soul, now a lifeless stone. The whole scene indeed is a standing
monument at once of the crime of inhospitality and its fearful punishment.
Gazing on his revenge, the youth retreated. He returned to his native
village, Semabang : and time flew on, and ere he died, he was the chief
of his tribe, the grey-headed patriarch appealed to by the new and rising
generation. Years and hundreds of years rolled away, fathers and mothers
passed off the stage, and young children grew up to take their places, to
attain manhood, to work, to become old, to die too; and so time went on,
and children danced and played over the same ground that their ancestors
had danced and played on for centuries before.

At last, no great time ago, the tribe of Semabang having flourished and
become populous and rich, a young chief, the lineal descendant of the little
hungry boy, dreamed that great riches were in store for him and his tribe if
they went to Mount Si-Lebor, the petrified village. The next day a party was
organized, and they went there and searched. They at last discovered a
magnificent cave. With lighted torches they entered, and found it to be very
extensive and full of the celebrated edible birds’-nests. ' Ah,’ said they, ‘ this
is our portion, instead of that which was denied to our ancestor; his due was
refused then, it has now been given to uia, jiis descendants; this is ont ** bala$''
(‘‘revenge’*)*’ Thousands and thousandsotbirds’-neststhey brought out of the
. V cave, which realized many reals to the discoverers. Th^ Si-L€bor caves are
now said to be the richest, and the tribe possessing them (the Semabang
youth’s descendants) the wealthiest and most prosperous in Sadong.” (Grant,
P-43-)

Legends— The Origin of Paddy.
The Origin of Paddy.

307

^ . (A SENTAH StbRY.)

“Once upon Dyak mankind ate nothing but /o(/rt/--the fungus

which grows about the trii.^^iks of trees and decayed wood— together with such
roots, fruits, pith, &c., as they could pick up, and such animals as they could
snare and trap. A number of folks went sailing out to sea ; among them was
a young Dyak named Se Juru. They were driven by the wind far out to sea,
till they came to a place near which they heard the roar of a whirlpool, and
they saw a large siban tree loaded with fruit, having its roots in the sky and its
branches touching the water. Urged by his companions. Sc Juru got up
among the branches to gather some fruit, and as he continued there a long
time— and, in spite of the remonstrances of his companions, would keep
climbing higher and higher— they got tired of waiting, and away they went
without him. Here was a fix ! Se Juru, however, climbed up and up very
philosophically, determined to see what was at the end of the trunk, and
what it was rooted upon. At length he came to a place in the sky from
whence it grew out, and found himself in a new and beautiful country that
of the ‘seven stars’ (the Pleiades). While gazing about him in wonder and
admiration, he was accosted by a being named Sc Kcra, who took him to his
house (which was built Dyak-fashion), and set the jxit a-boihng. After a time
the contents of the pot were turned into a dish, and a mass of soft white
grains appeared, heaped up together. Sc Juru dioiight the). boiled

maggots, l.)ut was too polite to make lude enejuiries. Uat, ^sai c
‘Eat what?’ replied Sc Juru. ‘That in the dish,’ said Sc herd. ‘What,
those maggots ?’ ‘ Don’t be a fool, it is not maggots, but inln (boiled nee),

and Se Kcra thereupon explained to him the processes of planting and reaping
paddy, of pounding it into rice, and then of cooking it for food. Just then
Sc Kera's wife went out to get some water, and Se Juru took the opportunity
of looking into a large tajan Bandirau (a kind of jar), near which he was
standing. What was his wonder to see therein (‘just as one sees m a
telescope,’ said my informant) the whole family of his father's house assembled
together and talking, apparently quite close to him. 1 he remembrance of
home was thus awakened; his spirits sunk; and when Mrs. Sc Amt returned,
and they all sat down to eat, his appetite was gone. ‘ Why don t you eat .
asked Sc Kcra; ‘ rice is very nice, I assure you.’ Poor Sc Juru to d him his
grief, but his host bade him be of good cheer, for he would soon make matters
all right. He thereupon made a hearty meal, and found rice much to his
liking; and, when his appetite was satisfied. Sc Amt bade him prepare to
return home. Then he instructed bini ‘n all the mysteries of farming, taught
him the use of bird-omens, told Kim how to cut down the jungle how to
burn it, and how to plant, reap, and store paddy, and at the close of his lesson
gave him seed of three kinds— of padi-mas, padi-bire, a.nd padi-kacho. When
these, his treasures, were properly secured, Se Kera finally crowned hxs kind-
ness by letting him down to earth, by a long rope, and e ante sa e a a

place no great distance from his own village, that of Simpok.

“From that time the Dyaks began to farm, and they still continue to

3o8

H.'Lin’g Roth. — Natives of Sarawak and Brit » N. Borneo.

follow the instructions given by the great 5^ Kera (whom they invoke at their
hai vest-feasts) to their ancestor Sc Jtiru. Hence they know that when, in
early morning, before sunrise, Hhe seven stars’ are low in the eastern sky,
then It IS time to cut down the jungle ; when they appear in mid-heaven at the
same time, then they burn ; and when they are seen declining towards the
west, they plant. Again, when, in early evening, they are seen thus declining,
then are they at liberty to bring their harvest treasures home, without fear
of an}? ill-luck attending their joyful labours.” (Wm. Chalmers.)

The Origin of Jungle-Leeches.

A Mount Peninjauh Story.

“ In the beginning of mankind, before they had increased and multiplied
to any large extent, in the original dwelling-place of the ancestors of the
SaiHWdk Dyaks, theie lived a man and his wife whose names were TerOnch
and lermmylan. The husband {1 crCrx'h) had, on a certain occasion, some
business to do seawards, and he departed leaving his wife alone. Scarcely
had he set out, when a big ‘ Uinot,' of the species called Buau, who had
watched his oppoitunity, laid violent hands on Mrs. TemnnyJan^ and, in spite
of her dies, and a vigorous resistance, succeeded in carrying her off to the
jungle. When he had borne her some distance from her home, to prevent
her escape he fastened her by means of some sticky substance, rubbed to her
back, down to a large flat rock, and so left her. He did not forsake her
altogether, howevet, but came to visit her, and bring her food every day towards
evening.

“ In the meantime TcrOnch returned. He sought his wife, on his first
aiiival, wdth all the ardour of a fond husband ; but, to his horror, she could
nowdiere be found, bor several days he wandered far and near in the jungle,
piteously calling out her name, and one morning his perseverance was
rewarded. He thought he heard a faint voice reply by uttering his. Rushing
to the spot whence he fancied the sound proceeded, to his dismay he found
his poor wife in the sad plight above described. All his efforts to loose her
were in vain, the BuatVs glue held fast. She then related her sad history,
and they wept and wailed together till the sun began to sink. ‘ O, fly, fly,’
said TcinunyJaHy ‘ the hour for the UmOfs visit is approaching, and if he
catches you, I am sure he will kill you.’ ‘ By what path does he come?’
asked Terduch. She pointed out a steep rocky descent in the flice of a hill
close by, and up this path ran her husband, making on his way'a rattan jerat,
or noose for trapping deer, which he laid across the way, and then hid himself
behind a large mass of rock, holding in his hand the extremity of the jerat, so
as to be ready at a moment’s notice to noose the unsuspecting Bmii. In a
fevv' minutes, down trotted the evil-doing spirit, apparently in, high good
humour; he stepped within the noose of the jerat; the next moment it was
pulled tight, and he lay sprawling and helpless upon his back, with both his
legs entangled in the snare. Out rushed T^rowc/t, sword in hand. ‘Villain!

may be remembered that, in a former paper. I referred to a story of the Deluge (related
by the Orang Kaya of Iringus), in which these same individuals figure— only instead of spelling the

names as above, I have spelt them and [Chalmers ]

Legends — Origin of Woman Doctors, it 309

have I caught you ?’ said he, seizing the Buan by the pointed part of his body . V

(a Buauy as I have said before, is the ghost of a man killed in vvar, and has no !;

head). ^ What have I done to be attacked in this murderous way ?’ he asked. V

‘Done!’ cried Teruiich. ‘How about my wife, you scoundrel?’ said he,
following up his words by a very threatening lounge with his sword. ‘ Spare ;

my life,’ implored the Bnaiiy ‘and I will give you some stuff that will loosen
your wife from the rock; kill me and there she will stick till she dies.’

‘Agreed,’ said TerOuch, The Umdt thereupon gave him the desired resolvent ;
but no sooner had he got it in his possession than, without uttering a word, he
made an end to the too-confiding, though rascally Biian.

“ He then proceeded to release his wife, and took her honu‘ ; but l)efore
long she gave birth to a child, whose fiUher was the Biuul—'dud a hon itl-looking
little imp it was; as soon as it was born, moreover, it applied its lips to its
mother’s breast, and would never let go — not even for an instant. Night and
day, day and night, unceasingly, did it suck, while poor Si Temunyhin got
thinner and thinner, till at length she seemed about to die. Her husbar.d did
not know what on earth to do ; he dare not kill the child, lest the dead lips
should still cling to his wife. The child itself, though liorribly ugly, was
remarkably intelligent ; from its birth it had tlie power of speech, and knew
tlie names of everything it saw, tlioiigh whenever it opened its lips to speak it
still held fast to its mother with its teeth. One day Tcronch concocted a
scluane for his wile’s deliverance, and he told his wife to follow him with the
child into the jungle. As tliey went along, he ke])t asking tlie lattc'r tlie
names of the different kinds of trees and plants which they came across, and
the child knew and could tell them all. At length they came to a tree called
pang. ‘What is the name of this tree?’ asked Tcronch. ^ Pa-angP answered
the ghostly child, rashly opiening lips, teeth and all, in the excitement of
replying ; and that instant, while the word was yet in its mouth, 1 crdncli (who
had been looking out for the chance) clove its skull with a blow of his swoid.

His wife threw down the body, and, to make sure that it was really dead, they
cut it up into small pieces, which immediately transformed themselves into
leeches—to the adhesive and suckling powers of which all who have journeyed
amid damp old jungle can bear shuddering witness.” (Wm. Chalmers.)

The Origin of the Barich or Women Doctors.

(A Mount Peninjauh Story.)

“ A long, long while ago, before the Dyaks had become the numerous and
important people which they now hold themselves to be, there was no
knowledge of ‘ medicine ’ in the land. The Dyaks got ill, and knew no
remedy; their paddy became blighted, and was devoured by rats, and they
had no means of mitigating these evils. Tapa-Jing looked down from heaven
and saw the sad condition they were in ; he saw, moreover, that when a Dyak
got very ill, his friends soon put an end their trouble, and his misery, by
sending for the Peuinuch (the burner of the dead), who carried the patient off
to the Tinungan, laid him on the fiineral pile, and consumed him to ashes.

‘If this system continue,’ said TUpa-Jing to himself, ‘the Dyaks will soon

310 H. Ling Roth,— Natives of Sarawak and Brit N. Borneo,

cease to exist,’ and he therefore determined to put an end to so cruel and
odious a custom.

‘‘A poor married woman just at that time happened to fall ill; da\
by day her pains increased ; so, as usual, her husband sent her off to the
linungan. The pile was built, the sick woman laid thereon, the fire
lighted, clouds of dense black smoke ascended ; but from the death that
seemed so imminent Tnpa-Jing rescued the poor helpless' woman, took her
up to his dwelling (which is said to be a large house, erected Dyak-fashion,
and full of spears and swords, guns, jars, and gongs, Titpci himself looking
and dressing like a Dyak), and there he -instructed her in all the mysteries
of medicine, both for paddy and mankind. He then sent her down to
earth again, to practice her new art, and to instruct others; and, strange
to say, she alighted, invisible to mortal eyes, on a spot where her husband
was busily engaged planting his paddy. He was making the seed-holes
preparatory to planting the rice, which was lying near, and his wife (still
invisible) began to do the work' which is generally done by Dyak women,
viz : to follow the movements of the hole-maker, and put the seed-corn
into the holes which he has prepared for it. Her husband, thinking
himself alone, after making a line of holes returned to do this part of the
work himself. What was his surprise to find it already completed for
him ! But away he went again to the process of hole-making, his wife
following him, and putting in the seed as before. When he returned to
do it himself, and found the holes planted and filled, he could no longer
restrain his amazement ; and, half-angry, half-frightened, he cried, ‘ Whoever
has done this let him appear!’ No sooner were these words uttered than
his wife was manifested to his astonished gaze, clad in all the parapher-
nalia of a bunch — the parti-coloured bead cap (Segubak), the black and
white bead necklace (seiagi)^ the scarf of teeth, beads, hawk-bells. See.
(somPn), and the mantle of red cloth ; she wore also a magnificent petticoat
{jonmeh), hung round the extremity with hundreds of tinkling hawk-bells ;
and in her hand she held her magic staff of office {sekiid)^ decorated with
birds feathers, human hair, &c. The poor husband was ready to die from
fright, but she soon managed to re-assure him, and then she told him how
she had been saved, and why she was sent to earth once more. This
woman it was who introduced all the ‘customs of doctoring’ at present
practised by the Dyaks. Before she died she instructed many in the
mysteries and songs which she had learned horn *Tupa-Jing ] her disciples
in turn instructed others, and thus they have come down to the present
time and to refuse to make use of them would be death and destruction
to mankind and paddy.”

“ I have been told by a SMah historian |hat there is certainly some
little mistake in the above most probable ^count, as the barich of his
tribe originated in no such way. The foll(wing is his version of the
matter : —

It is quite true (he allows) that an the olden time the Dyaks were
quite unacquainted with ‘medicine,’ but he utterly denies that ever such
a cruel custom existed among his people as that of burning alive those

Legends — Klieng's War-Raid to the Skies. 31 1

who seemed hopelessly sick. They used, however, to expose them, and
then leave them to their fate.

“It happened that a certain married couple had two female children,
who both fell grievously ill in one day, — so ill, in fact, that they thought
it desirable to get rid of them. They, therefore, took a durang aiyo (a
large pig trough), put both the sick girls into it, and sent them floating
down the river towards the sea. Jang — who is said to live on the lofty
summit of Mount Santubong (a high hill situated at the westerly mouth
of the river Sarawak), saw the poor little creatures as they were borne
away to a lingering death, and had compassion on them. He took them
up to his dwelling, doctored them, and made them well, and then taught
them the art of medicine. Their knowledge being complete he gave them
the name of Barich, and sent them back to their village to become the
benefactors of their race. Of these two girls the present women-doctors are
the lineal successors ; and to this day the most of their incantations are
addressed to Jang, the founder and protector of their ancient order.”
(Wm. Chalmers in Grant, pp. 133-152 inch)

KLIENG’S WAR-RAID TO THE SKIES.’

By the Veneraiu-e Archdeacon J. Ferham.

Thk Sea Dyaks possess numberless stories, legends and fables handed down
by tradition from ancient times. Some are related in plain prose, whilst
others are set in a peculiar rhythmical measure, and sung to a monotonous
chant, but none are written ; all are transmitted by word of mouth from
generation to generation. A story plainly told is an Enscra, and a story sung
is a Kana. One large collection of ensera is similar in character to the stories
of Reynard and the Fox, whose place in Dyak tale is occupied by the Pelandok
and the Kekura (the mouse-deer and the tortoise), w’ho are always lepresented
as acting in concert, and whose united cunning is more than a match for the
strength and ferocity of all other animals. Intrigue and stratagem, so
abundantly illustrated in these fables, are qualities upon which Dyaks love to
dwell, and they have an analogous series of stories of the adventures of Apai
Samumang and Apai Saloi, two men who are always plotting against each
other, the latter however always being outwitted by the former, and then,
when occasions serve, ^ot ashamed to practice deceptions upon his own
family. Other tales relate the history of Rajas and their dependents in
various circumstances, but it may be that these have been borrowed in more
recent times from Malay sources. Others describe the exploits of mythical
Dyak heroes, and these perhaps constitute the most genuine specimens of the
oral literature of the Dyak race. Of this class the following is one, and being
generally sung is called a K^a.

The greatest hero of Dyak mythical story is Klieng, of whom many
exploits are recorded — good and bad, warlike and peaceful. He is supposed
to belong to this world of ours, but is not now visible to hurnan eyes as in the

. . » journ. Straits Asiatic Soc., No. i6, 1886.

312 H. Ling Roth. — Natives of Sarawak and Brit, N . Borneo,

good times of yore to which Dyaks look back as the golden age. He is
without pedigree. Tradition makes him out to have been found in the hard
knot of a tree by Ngelai who brought him up as his brother. When of age,
he developed a tendency to a wandering life, and never applied himself to any
regular pursuits, except those of pleasure and war. He was wayward and
capricious, yet handsome and brave ; he would often disappear for months
and even years at a time, and be given up as dead, and then would re-appear
at his mythical home, coming from where no one knew, and no one dared to
ask. He had a wonderful power of metamorphosis, and could transform
himself into anything, and become monkey or man, tiger or orang-ntan ; could
be ugly or handsome; dirty and diseased, or clean and healthy-looking just
as he pleased. On one occasion, it is said, he turned himself into a fragment
of a broken water-gourd, and in that disguise was carried by Ngelai in a
basket to the battle, when, being set on the ground, he revealed himself in his
true character and routed the enemy. In the following adventure, he figures
as a man whom we should call a chimney sweep, and is named the Smutty
One, the Blackened Barnbu,” and it is not until the end of the story that his
appearance changes, and he is recognised as Klieng.

He married Kumang, tlie Venus of the Dyaks, but in his many
wanderings and metamorphoses he became the husband of many others, yet
always returned to Kumang in the intervals. And she, following his example,
allowed herself the same wide license, and the varying incidents of their
constantly recurring separations and re-unions make up many a chapter of
Dyak story, amusing perhaps, but not very wholesome.

Klieng is not, so far as I know, called Petara ; but in Dyak estimation he
holds the position of a tutelary spirit, and is sometimes presented with
offerings, and often invoked as a helper of men.

1 he story of the Anctent Traveller whose coming is unknown.

The grey-haired Traveller whose way is hidden.

His name is “ Bangkok Arok Papong Engkiyong Bujang,”^ “ Pengema Ribis
Basong.” ^

He is between Ngelai and Bujang Bulan Menyimbang.

He is the Traveller whose cleverness is great.

When he eats rice, at his touch it tastes like chestnut.

The remains of his drink tastes like honey of the bee.

Ngelai asks him —

“ What, friend, is the object of your visit to our country

“ What news have you to tell ?”

Klieng None, friend, except that I am weary of pounding rice and fetching water.
Ngelai— O you want to get married.

Klieng— Even so : I wish you to go with me to ask Kumang to marry me.

Ngelai— How can you marry whose country is unknown ?

* Literally : “ The Sooty Crooked One, the Charred end of Bambu.” (J. P.)

5 Literally ; “ Young Slanting Moon.” The story represents Klieng as appearing suddenly in
his own house ; but in disg*Uise, so he is not recognised. (J. P.)

313

Legends — Klieng's War-Raid to the Skies*

jdieng My country is the highland of light soil, which touched becomes sago,

The Lake Barai, where bathe flocks of birds.

So they began to cut the knotty branches, as the evening was far enough
advanced to- begin discussion.

Ngelai arranged his armlets of shell with distinctly cut grooves —

Arranged his plumes of hair like shoots of the young fern —

Arranged his turban like the coil of the black cobra.

Bungkok also arrayed himself: his waist-cloth was of bark,

His turban a bit of dried tekalcng^' bark.

His armlets were a twist of yotan.

They went to the other end of the woven-walled house,

Walking after each other keeping step ;

And came to the room of Tutong.

Tutong — Sit down, friends, on the rotan mat woven by Lemantan of the land of
Entigelam.

Sit on the mat woven in sprigs by Lemok called the star-like Lulong.

Eat the pinang just coming into ripeness.

Eat the WtiXe pinang gathered from the midst of the fruit trees ;

With spoon-leaf sirih spreading in ?eptiform branches ;

And tangled tobacco mossing like the hairy kclindang fern.

And they fell to talking till the morning hours, speaking of many things.

Tnlong — What report, cousin, what news ?

What is talked of in the land ?

wish to cut into the top of the wide spreading bee-tree.

We wish to tie the feet of the great wood pigeon.
y\nd net the adong fish at the head of the stream.

We ask for Kumang to wed our cousin the Traveller here.

Tnlong — My sister does not marry anybody.

I recpnre a man who has found a mos(piito s probosis big enough for a
stanchion of a boat’s bow.

I require one who has found a pangolins tooth fit for a band of the nyahor'^
sheath.

But my speech is that of joke and laugh.

Talk spoken without thought.

But truly I require a man who can lead me to rescue my father and mother
from Tedai in the halved deep heavens ;

One who can lead me to wage war where the dim red sky is seen :

This is the man whom I seek, whom I search for, to borrow as a debt.

Klieng—\ am the man, cousin Tutong : if to-night we split a bunch of pinangsP
to-morrow we carry war to the halved deep heavens.

If we split the red-spathed pinang, 1 can lead you to wage war to the zenith of
the roomy*hea veils.

So they agreed to split the pinang ; but the elder brother of 1 utong
refused consent : and Ngelai’s company returned carrying faces of shame

“ Owing to my ignorance of botany, I can only, as a rule, give the native names of plants. (J. P.)

7 A Dyak sword. (J. P ) , . ^

8 “ Melan Penang/’ splitting the betel-nut, is the name given to the marriage ceremony, of

which that action forms the central part. (J, P.)

314 H. X>iNG Roth. — Natives of Sarawak and Brit. N\ Borneo.

anable to meet the gaze of others ; with faces red like a lump of dragon’s
blood. Coming to his own room, Ngelai went to his sleeping place carved
like the luminous sparks of the milky way. Great was the shame of Ngelai
Bujang Pedar Unhang.^*’ Then spoke Bangkok Arok Papong Engkiyong: —

Klieng — Let us three Ngelai and Bulan Menyimbang get bird-lime.

Ngelai — To-day ? Shall we return in a day ?

Klieng — Nay, we spend nights away, and take as provision three pasus gi rice.
-Where shall we collect the bird-lime ?

Klieng — Say nothing : let us start and fell the pempan tree of Ngelai of the Rain
Chestnut, where we can arrange our weapons :

Arrange the plumes of hair like shoots of the leniidifrg itxn\

Put on the ancient war cap, the well fitting one; ' '

Take the war charms to gird the loins ;

Take the shield cut in slanting curves;

Gird on the horn-hafted weapons ;

Take the plumes of hair thickly studding the sheaths ;

Carry the sumpitan of tapang wood.^^

And away they marched with feathers of the hornbill tossing in the sheaths.
Away down the ladder of evenly notched steps.

Holding the long rails converging at the bottom.

So started the three setting forth from thence.

In the day time they pushed on following the sun.

By the night they used flaming torches of light.

But weak was Bulan Menyimbang, weaker than a scorched leaf;

The strength was gone from the midst of his loins.

He fell to the right but was caught by the horn-hafted sword.

He fell to the left, but was held up by the barbed spear handle.

Spirit of the Winds — O dead is our friend, beloved of heart !

O dead is our husband, beloved of body !

And up rose Bunsu Entayang from the spout of the leaping waterfall.

Up rose Bunsu Rembia from the top of the bee-trees;

And touched him with the knuckles of the fingers of the hands,

And dropped upon him oil sweetly perfumed ;

And there was a twitching in the soles of his feet,

A throbbing of the pulse in the region of the heart:

And Bulan Menyimbang stood up.

He smelled an odour like the scented gkaru of the hills ;

He inhaled a perfume as of pressed cardamom flowers.

And lo! there was cooked rice, a bambu-full,

And dried fish a basket full.

“Whether for life or for death I will eat this rice,” says he.

And he ate to his satisfaction.

He smoked, holding the fumes in his mouth,

He ate pina^y throwing the Tefuse away, . ‘

And Bulan Menyinbang s|,artid to walk.

•

® “Youth of the pedar (fruit) (J- P) ' <

A metamorpWfcSfl way of sayiSg: “Let^is go on the war path.*'"’^ (J. P;)

A long wooden ||sed for propelling poisoned arrows. (J, P.)

Legeftds—rKlieng's War-Raid to the Skies,

315

He walked slowly holding on to the wing feathers of the swallow.

He marched on holding to the beak of the hornbill.

And there was heard a booming sound like the roar of the tidal bore,
A rushing and crushing as of pelting rain.

And Ngelai Bujang Pedar Unibang looked behind.

S^elai — O you are alive, friend ! our friend lives 1

And the three went forward, and came to the highway like the breast of the
land turtle,

A path already made clear and good.

Looking they saw a long house which a bird could only just fly through in
a day. '

A short, house through which a little tajak flies in a day.

O that is an enemy’s house, friend.”

And he donned his coat of hair woven by a woman of Sempok with deformed
shoulder.

He put on his war-cap of jungle fowl feathers.

And girded on his sword tufted with hair, as big as an empty paddy bin.

And set on his shoulder a sumpitan.

And grasping the shield with slanting ends Ngelai started to advance.

“ Stop, friend,” says Bungkok Arok Papong Engkiyong Bujang Pengema
Ribis Basong,

“ That is not an enemy’s house, it is my farm lodge,”

“My house the worth of a rusa jar”

The three advanced, and saw a house of one door, a single row of posts,

A beautiful house in the midst of a wilderness.

Bulan — Whose sleeping place is this ?

Klieng — That is the sleeping place of Laja, brother of Dara Lantang Sakumbang.
This belongs to Ngelai Bujang Pedar Umbang
That to Tutong Bujang Lemandau Gendang.

Bulan — And where is mine ?

Klieng — You have none, Bulan Menyimbang.

Bulan — You who have sleeping places are not more brave than I.

In fighting with spears never did I run away.

In fighting with swords never did I fear death.

Klieng — Don’t talk so, Bulan Menyimbang.

Let us sit down here on this mat of well crossed warp ;

This Java mat with over-lapping ends.

[And Bungkok muttered growlings like thumpings of a Melanau building a
boat.

And talked like a Sebaru man upside down.]

Klieng — Where are you, ye Spirits of Contending Winds?

Strike the house of Sanggiil Labong at the lair of the kendawang snake.

Call them to the war to the zenith of tha^deep heavens.

The property of Dyaks consists in great part of old earthenware jars, comparatively
valueless in themselves ; but highly priced by them, ||i^d ranging from 40 to 200 and 300 dols.
apiece. (J.P.);-: ^

Klieng commands the winds to Collect his ajyiy. (J.

%■

3i6 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

v;>.,

Tell them of Batu Jawa’s house on the hill of the feathery |uffed lemha.
Tell them of Tutong’s house at Batang Gelong Nyunddhg.

[And the Wind Spirit arose and blew a strong blast,

A violent tempest furiously! raging.

Broken were the struts and posts of the houses.

Uplifted were the shingles of split wood.]

“ What wind is this blowing with such strength ? >

‘‘What rain is this beating without stint?”

The Wind — We are not wind without object, not natural wind :

We are wind inviting to the war on the skies following Bungkok who rescues
the father and mother of Tutong at the zenith of the roomy heavens.
Chorus— This is the debt to be incurred, this is to be wished and sought for.
Cut down the pempan tree, the rain chestnut: time it is we should be up
and make ready.

Sanggul Lalong descended from the cave covering the kendawang's lair
Tutong came from his county or encircling rocks.

And many were their numbers, numerous as the dawn ;

Their heads as a myriad of spots.

And there was a rustling of the cardamom bushes as the army rushed by
and was gone.

They came to the river lapang Betenong at the foot of the Riong Waringin.
“O many are our numbers, more than sprats and minnows,”

“ More than the layers of the plantain buds.”

“Try and search the companies, whether all be come or not”

And Kumpang Pali arose and looked around.

He looked to the left, they stretched beyond the range of his sight:

“ He looked to the right, the sound of the rear was not to be heard.

“ We are more in number than sprats and minnows,

“ More numerous than the layers in the plantain bud.

“ Thicker than the stringed hawkbells of iron.

“ Is Sampurei here ? Him I have not seen.

“ If so, untimely will be our advance like the merunjan fruit of the uplands.

“ Slow our march and fruitless too !

“ Not so, let us onward !

“ Nay, if they come not, we do not proceed.”

And Bungkok began to growl like a Melanau building a boat.^‘

And to talk like a Sebaru man upside down.

Klieng—\NhexQ are you, ye tempests ? 1 charge you to strike the house of Tintang

Lalang Kuning,

The land where Linsing Kuning spat out the refuse of pinang.

Where are you, ye contending winds ? Strike the house of Tuchong Panggau
Dulang.

And the wind began to blow a violent storm,

And struck the fruit trees unstintingly.

Bent were the struts of medang wood ;

Sent flying were the shingles of red jaung.

There is nothing peculiar about the boat-building of a Melanau, or talk of a Sebaru Dyak
the names are introduced simply to make rhyme. (J.P.)

3X7

Legends — Klieng's War-Raid to the Skies.

The Wind—'' What wind is this that will not cease ?

“ What rain |s this that will not slacken ?

“ We a|-e"not wind without object, natural wind :

“ We inyite you to follow Bungkok to thq war
“ Against Tedai in, tl.e circle of the roomy heavens ;

“ To visit Chendan ait the half moon.”,

That is the thing to be bought and borrowed ;

“ That is the debt to be incurred.”

“ Cut down the mntun tree, time for us to start.

“ The army is within hearing we can take a rest.”

Samptmi'^^—" What about the army, cousin Laja ? Shall we try its mettle ?

laja Try it, cousin, that we may know whose hearts are brave and fearless.

And Sampurei donned his plumes of hair like shoots of the limidin^ fetn,
Donned his purple coat like the black plumage of the crow,

And grasped his slantingly cut shield.

And he rose up and shouted like the roaring of the cave tiger.

“ The enemy,” said Bulan Menyimbang. “ Who are you ?

“We are not to be asked about.”

“ We are the army of Tedai from the circle of the roomy heavens,

“ The army of Chendan from the rising shining moon.”

And they fought with spears sounding like thumping blows of the boat-builders.
They struck with swords, as if cutting through Voq pandan bushes.

And Ngelai was beaten by the company of Sampurei.

“ Let us stop the joke, Sampurei, enough to have tested our friends.”

And they ceased the play.

And called back the great mass of the army,

Numerous as the unknown spirits.

And the army went forward.

The foremost were not within hearing of a calling voice.

As the hindermost were just bending to rise and advance.

The middle sounded like the pounding of the gurah fruit when seeking the iuba}^'
And they came to the slack water lake Tekalong ;

Where flapping the water they bathed and dived.

A pond was passed by the army in a panic.

Lo ! Sampurei became weaker than a toasted leaf ,

Slacker than the current met by the flood tide.

The sweat of his body was as the streaming of a wet day.

In the sweat of his side could be dipped an eight-length bambu water bottle;
And his body floated in his perspiration.

And Nawai Gundai wept with heavy sighing of the breast,

And shed tears with tender grief.

After a time, lo ! Sampurei emerged, seized the betel-nut and ate it.

And he smoked holding the fumes in his mouth.

“ O Sampurei cannot die.” So said the army.

« Sampurei and his followers, coming up to Klieng’s army, feign themselves to be enemies
and get up a fight with it by way of joking. (J. P )

>» The juice of the "tuba" (denis eliptica) root is commonly used for poisoning fish, which are
thus obtained in great numbers; but other products of the jungle will serve the same purpose, and
amongst*the.e is a fruit called "gurah," which may possibly be the cocculus indtcus. (J. P.)

3i8 H. Ling RoTH.—Natives of Sarawak and Brit. N. Borneo.

. “ Cut down the mutun and simun with leafy branches.’*

“ Sufficiently strong are we in numbers to take counsel.”
iii/eVwg— Hear, all ye of the army ;

Whoever first gets to the hill of Perugan Bulan,

He shall be the possessor of Kumang.

Daylight came and the army ran a race.

At midday Bungkok arrived first at the hill.

And lo ! a spirit with long loose hair over the shoulders,

Foaming at the mouth to devour some one.

And he fought with Bungkok.

Now the spirit was worsted, now he :

But the spirit was beaten, being dashed to the left and flung to the right.

And, whining, the spirit beseeched him to cease, and let him go free.
spirit — I will give you a charm, as big as a hearth-stone to make you invulnerable.
Klieng — I refuse.

Spirit — I will give you courage and never shall you wage war without taking spoil.
Klieng — I refuse.

Spirit — I will present you with a tooth of mine which will become a ladder reaching
to the flock of clouds.

I will give a tooth with which you may ascend to the house of grandmother
Manang.^^

Klieng — If so, I will let you go.

So Bungkok let the spirit go free.

And the main army began to arrive at the hill Perugan Bulan ;

Close to the precincts of grandmother Manang.

And icame to the rising shining moon.

“ Rest all ye of the army ” ; said Sampurei ;

“ May be we are vainly following the paths and tracks of wild beasts.”

Klieng — We shall not return without gain and without spoil.

Sampurei — How so ?

Whenever I have gone to inflict fines, never did I return empty-handed :
Every day did I bring a string of knobbed gongs.

Whenever I have gone on the war-paih, never did I return unsuccessful.

Every month did I get a seed of niho7ig palm.^®

Here let us test the skill of the woman, the stimulant of the bones.

Whose hands are those which can work skilfully ?

And Sampurei arose, and threw up a ball of dressed thread ;

• And Jt became a clump of

« ^ Sapungga arose, atid tossed a ball of raw thread ; '

And it became a plant of rotan.

And the chief set in the ground the spirit’s tooth.

And he arrived at the falling, setting sun.

He planted the spirit’s tooth, and it reached to the rising shining moon :

It became a ladder of ironwood, perfect with eighteen steps.

And Ngelai stood up, and tossed a ball of red-dyed thread to the sloping
heavens ;

An old medicine woman who is supposed to live in the skies, and to have in her keeping the
‘•door of heaven,” through which the rain falls to the earth. (J. P.)

Meaning a human head. (J. P.) . «

Legends — Klieng's War-Raid to the Skies, 319

And it became a flower snake whose tail twirled round the Three Stars,
Whose head caught Sembai Lantang Embuyang.

And Tutong arose, and flung a ball of blue-dyed thread ;

And it became a cobra whose tail caught the star of mid-heaven,

And with staring eyes it seized the loins of Buyu Igang.

There was a single bambu on the highland of jingan wood lighted upon by flocks
of white storks.

And the main army marched on, and ascended to the circle of the roomy
heavens.

The vanguard came to the house of Manang Kedindang Arang of speckled
skin —

Of Manang Gensarai of sweet smelling cardamom.

Sampurei — Is your house free of entrance, grandmother ?

She did not reply (as much as) a grain of rice
She did not answer (as much as) a bit of bran.

The Army — O why does not grandmother answer us ?

Sampurei arose, and clutched a log of wood,

Threw it at her, and hit the hole of her ear.

And lo ! out came bees and dragon flies,

Out rushed pythons and black cobras.

The Army — No wonder grandmother does not hear, so many things are in her ear.

Again they inquire : Is your house free of entrance, grandmother ?

I. Manang — My long house, children, is never tabooed ;

My short house has no forbidding laws.

Sampurei — How can that house be large enough for us—

A house of only one door, one family,

A house of only one row of medang posts ?

I. Manang — Come up, grandson, this my house is large enough for you all.

Up they went, and not before the army was all inside was the house filled.

And the army rested there.

“ Let us of the army fetch wood and seek for meat : ” so said they.

/. Manang — No, no, grandchildren ; at all costs, I will give you a meal.

And she filled with rice a pot the size of a chestnut ;

And a pot of meat the size of a bird’s egg^

Said Sampurei : ‘‘ I will go in, and see grandmother cooking.”

Sampurei — Where is the rice which has been cooked, grandmother ?

/. Manang — That is it, grandson, only that.

Sampurei^Leii me swallow it all up and no man know it.

/. Manang — Not so, grandson, let each one fairly have his share : do you go and get
leaves.^'*^.

Away went Sampurei and fetched some blades of lalang grass.

I, Manang— Why bring that — for a pig’s litter ?

Sampurei — No, friend, to eat rice with.

/. Manang — How can a man eat with lalang leaves ?

Sampurei — Don't you know how much a grain of rice is ?

■»v

When Dyaks have to feed a large company, plates are apt to run short; so they use the
large leaves of one or two kinds of trees, as a substitute.

320

H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo

/. again and fetch some plantain leaves.

Samptmi—l will not weary myself to no purpose :

Were they required I know how to get ataps :

As for rice there is none to he put into the leaves.

And grandmother Manang arose, and took rice and meat ;

She served it out sitting, piling it in heaps as high as herself was sitting.

She served it out standing, piling it in heaps as high as herself was standing.

1, Sampurei, you divide the food ; long have ^len praised your skill in

dividing portions.

Samptmi~Yes, grandmother. Get ready, all ye of the army.

And he took the rice and meat, and tossed it to the left ;

He tossed it to the right and behind, and sprinkled it about :

And yet not a grain was lost.

Astonished was grandmother Manang.

/. Manang—ln truth you are clever, grandson, skilful with the tips of your fingers.
But why do you not eat, Sarnpurei ?

Sanipurei~Fu\\ is the bag made by my mother, the pouch made by my grandmother.
And the remainder of the rice left by the army was a matful ;

The fragments of meat five plates full.

But it was all devoured by Lualirnban :

Yet still he wanted to eat, wide open was his mouth.

They fetched ten pcisus of rice, and upset them into his mouth j yet still he
wanted more.

They got a chest of paddy, and poured it into his mouth, rammed it down with
a rod ; but yet he was not satisfied.

And he proceeded to eac the gongs big and small and the jars.

And all the goods of grandmother Manang were consumed, and the old lady
wept.

Klieng--Yo\.\ have also shown your power, grandmother : so have we :

But do not be ve.xed at heart ;

Your things shall all be restored as before. '

After their jokes were ended; grandmother Manang departed.

The solitary bamhti on the highland, the army marchqri by and was gone.

The vanguard came to the hill of “ Jengkii Lengan ” like ^ kemhayan fruit in red-
ripe bloom.

The ridge of trickling rain like the flow of burnt resin.

It is the country of young Saint Bekait Belong Lanchong.

His people go with the army, two of them claiming the foremost place :
Tebingkar Langit Luar, Bujang Bintang Ensaiar,

And Kariring Tarnbak Aping, Bujang Bintang Betating:

These with Sarnpurei and Sapungga marched at the head of the afmy.

They came to the rock of a thousand heights, the land of the cave tiger,

The hill of Sandar Sumpit, the land of the Ukit Peketan Payang.

Klimg — Which is our way, cousin ?

I know not : hitherto when on the war-path, I have only come as far as this.

I have not been able to discover the meaning of '• Tebingkar and Kariring." Ther^ are many
words in these ancient .song.s, whose significatiqi|, the present generation of Dyaks has lost. Omitting
these two terms, the rest stands thus : " The Wide Heaven, Young Shooting Star. The Aping (kind

of palm) Plant, Young Star Constellation." 0. P.) •

321

Legends— Klieng's War-Raid to the Skies,

And Bangkok went forward, and growled like a Melanau building a boat,
Muttered like a Sebaru man upside down.

And lo ! the way at once was clear and straight,

A highway like the breast of the land turtle.

Then began a rustling of the cardamom bushes, as the army marched by and
was gone.

They came to the highland of kelampai copse ;

Where Tedai hung out to dry the tufted war plumes ;

To the level lowland where Chendan shapecf the tenyalang'^^ posts.

And the army stopped there and rested.

Cut down the libas tree in the jungle : who of us will form a company to spy out
the land ?

“ I for one,” said Sampurei Manok Tawei of the manang hawkbells.

“ I for another,” said Sapungga Bujang Medang.

Kariring was another, Young Aping, the star-cluster youth.

These three went forward walking in single file ;

And arrived at the house of Pintik Sabang, watcher of the spirits which cannot
see.

“ O that is Sampurei.” Up they started and dung spears, missing on either
side.

I'hey fought with swords reaching far over the shoulder.

“ This is the enemy,” shouted Sampurei.

And they fought with spears like the thumping of the boat-builders.

They struck with swords as if cutting through the panel an bushes.

AW day they strove ; at night they returned.

The Army — Well what news bring ye, ye who spy out the land ?

“ We could not find the way they reply.

Army — In vain we trust to you :

Talk no more of the clever-speaking maidens.

Cease to think of the pretty girls, as they totter going over the tree-stems.
Klieng^Smce it is thus, let me be the spy.

You go with me, Laja, brother of the virgin Lantan Sakumbang.

You also, Ngelai, Bujang Pedar Umbang.

Let us three go alone.

“ I go with you,” said Sampurei, the youth who never flags.

And Bangkok rose up, and donned his coat of black hair all glistening.

Over it a cotton padded coat, woven by Bunsu Rembia who rides the flood-
tide wave.

Slowly he walked holding to the wings of the swallow.

Swiftly he ran, quicker than the speed of the gazelle.^^

And arrived at the house of Pintik.

Pintik — O thatfis Sampurei..*

Klieng-— Will you fight with me ?

In the festivals to Singalang Burong, high poles are erected in front of the house, having on
the tops of them carved figures of the rhinoceros hornbill which is called by theDyaks tenyalang. (J .P.)

A mystifying contradiction, specimens of which are found in other songs, as when Ini
Manang gives this puzzling answer to an enquiry about distance. “If you start in the morning, you
“ will be a night on the way ; if you start in the evening you will get there at once.” So above,
Klieng spoke of the same house as long and short. (J. P.) ^

322 ^ H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

pintik — Nay, I simply chose to have a bit of play with Sampurei.

And they came to the place where people bathe like tumbling prawns.

And as the day was now dim, they rested/

Lo! there was heard a rattling giggling talk of argus pheasants with shawls
red as fire which burns the dry jungle.*'^

They came to bathe splashing the water about like showers of falling rain.

I smell an odour of Sampurei,” so said Bunsu Tedai.

Klieng — How can they recognise us ?

Tedai — If Sampurei be really here, his head shall be cut off on this tree-trunk.

[And Sampurei rose up, and thrust at him a spear.]

Tedai — There are gadflies about, the day is closing in.

Sampurei — O my mother ! the blow of my spear he thought but the sting of a fly.
And they came forth and ascended ^he house when the feasting was at its
height.

“ Welcome, cousins ; come and sit down.”

And they were given to eat, and were afterwards asked to sing the Pandong
song.^^

They were willing ; so ran the word.

Klieng — How goes the song ? [Whatever your skill suggests said they.]

If so, here it is.

‘‘Fell the nihong palm to be suspended (in other trees) ;

“ Let it fall to the earth in the middle of the road.

“ Tear and squeeze the heart of Tedai.

“ Fell the nihong palm to be suspended;

“ Let it fall to the ground at the end of the bridge.

“ Tear and squeeze the heart of Chendan.”

Tedai — Why sing you so, cursing our hearts ?

Klieng — We are confused, cousin ; our heads are giddy ; we will stop.

And getting up they climbed to the upper room when they heard weeping and
wailing.^'^

“ O the sorrow of my conception of Indai Mendong, half of the full moon.

“ I thought she would have won a husband.

“ Who would vShout like a pasun^^ in the attacking army.

“ All unripe her father and I shall be used by Tedai (as a sacrifice) to raise the
Pandong of the rhinoceros hornbill.

“ O the vanity of giving birth to Kuning Jawa :

“ I thought she would have married a man,

“ Even a dragon-fly, accustomed to rush and strike and sting the ribs (of the
enemy).

23 Klieng and his friends are now supposed to be near Tedai’s house ; they lie concealed in
ambush in the jungle near his bathing-place. The "argus pheasants” are women who come for
their ablutions. (J. P.)

They come out of their concealment, and proceed to Tedai's house as friends. A festival to
Singalang Burong is being celebrated. "The Pandong ” is a trophy which is erected in the
verandah of the house, and upon which are hung shields, spears, warm-charms, etc. (J. P )

25 In the upper part of the house they hear the captive father and mother of Tutong waihng
and bemoaning their fate, as destined by Tedai for a forthcoming sacrifice. They are confined m
an iron cage. (J P.)

28 animal something like a dog. (J. P.)

323

Legends — Klieng[s War-Raid to the Skies.

<< They cannot rescue her father and me who are to be killed by Tedai to make
the war plumes.”

And Bungkok seized the iron cage.

They cried out, thinking death was near.

“ It is I ; ” said Klieng Bujang Ranggong Tunggang.

It is I ; ” said Laja, brother of the virgin Lantan Sakiinibang.

And they rejoiced in spirit.

Klieng pressed them into a lump the size of a squirrel :

Held in his hand they became as small as k pinang.

He stowed them in his quiver, and only when arrived at home did he t<ike them
out.

They descended below.

The army had come up, and Chendan knew.

“ This is the enemy,” said Tedai ; and fled carrying off his wife and children.
Then they fought with swords and spears, and the followers of Tedai were
beaten.

And all who lived there were killed.

It was midday, and the army rested.

Sampurei looked round, and lo ! half heaven was darkened.

Army — O what is this ?

Klieng — That is Tedai’s army : now shall we have an enemy to fight with.

Of the followers of Tedai were fifty who could fly.

And they fought hand to hand with Sampurei, as if chopping mango fruit.

They hurled their spears, as if pounding on the loud-sounding mortars.

And their strength was all spent.

In their mouth was the sensation of the poisonous tuba, ^

Sampurei — More deadly are these enemies, friend, than freshly-dug tuba.

More fatal than the parasite-covered upas.

Never did I fight with foes like these.

Forward came one of Tedai’s men, Bigul by name :

Big was the end of his nose ; a chempak fruit grew upon it.

By breathing against any one, he blew him to the distance of a hill :

At each inhalation a man was drawn under his chin.

But there was one of the followers of Klieng who could kill him.

Pantak Seragatak his name, who by burrowing could walk underground :

Out he came and smote Bigul, who died by his hand.

Then Sampurei came face to face with Tedai.

And was struck by Tedai from the shoulder even to the loins.

Forward rushed Baja, and met the like fate.

And many were slain by Tedai.

Then for the first time Tedai met Bungkok face to face.

Klieng — What is your title, cousin, when you strike the snake ?

What is your title, cousin, when you smite the boa ?
ledai — My title, cousin is the Big Bambu, overshadowing the houses :

Melanjan, cousin, is another with a branch of red-ripe fruit.

Kliejig — If you are Big Bambu, cousin, overshadowing the houses, I am Short Sword
to cut the Bambu.

If you are Melanjan^ cousin, I am Growling Bear, making my nest on the Melanjan
tree, making it cease to bear red-ripe fruit.

324

H. Ling Roth.— N’atives of Sarawak ^ind Brit. N. Borhe6.\

'■ '-A * ,

And Tedai rushed forward and threw at him a spear, the beak pf the white
kingfisher:

And hurled at him a lance with double-barbed head.

And pierced was Bungkok in the apron of his waist-cloth,

Grazed were the ribs of his side :

When off dropped the disguise covering his body ;

Away fell the sweat-preventing coat.

Then it was they recognised him to be Klieng, seeing he was handsomer than
before. ^

And'Klieng paid back : he aimed at him a spear newly hilted with horn.

And Tedai was struck and fell ; and was seized by Tatau Ading. *

He fell leaning against the palm tree of Bungai Nuying.

Klieng — Tedai’s head do not strike off, Sampurei, lest we have no more enemies to
fight with.

And the great army drew back to return.

Rushing and rustling they marched along the highway.

They filed through the gloomy jungles, sounding like an army of woodmen :
Through solitudes uninhabited, full of weird sounds.

Those in front arrived at the house of Manang Kedindang Arang.

There they stopped a night to inquire the way of grandmother Manang.

/. Manang — The road, grandsons, lies straight ahead from my house.

Sampuni — You are only teasing us, grandmother ; we shall kill you.

/. Manang — Hold, grandsons ; I am simply joking and laughing, talking fun with you.
Then the Manang brought a tub three fathoms long.

^Army — What is that for, grandmother 1

L Manang — This, my sons, is to lower you down to the earth.

Sampurei — How can that be large enough ?

/. Manang — Large enough, my sons ; settle into it all of you.

And the army rose up, and arranged themselves into it.

And the tub was not full till the army had all got in.

And they were lowered by grandmother Manang to the earth.

It was the country of Ngelai where the army found footing.

Klieng and his company returned to Tinting Panggan Dulang.

This is somewhat curtailed in length ; but to give it in extenso would w^eary
the reader. Dyaks have a strong tendency to prolixity and circumlocutions,
both in their ordinary conversation and in their folk-lore ; and delight to use a
dozen similes where one would do; and to repeat over and over again the
same thing in different words, apparently with the double object of showing
the extent of their learning, and to fill up time. This song of Klieng's exploit,
if given in full, would take nearly a whole night to sing, especially by a good
Dyak rhymist, who would amplify it with extemporal additions of his own as
he proceeded. Sufficient is here reproduced to show the main points of the
story ; and to unveil the region of ideas with which Dyaks will amuse them-
selves in the vacant hours of the night. The singer lies on a mat in the very

, - if: ' \ ‘ , . , . , ,

Legends-^-K^eng's War-Raid to the Skies,

325

(lirii light of the verandah of the house, and rehearses the myth in a slow
monotonous chant ; whilst his audience are sitting or lying around, listening
to his periods, and commenting or laughing as the mood suits them.

These songs of native lore would be more interesting if they contained
references throwing light on the former history and condition of the Dyaks ;
but I have found little of this kind to reward a search through many pages of
verbiage. This legend of Klieng’s, putting aside the prodigies of it, describes
the life and habits of the E)yaks as we now see them : and the only gleam into
a different past which it gives is the reference to the sacrifice of human
victims, which probably formed a not uncommon element of their religious
rites in remoter ages.

I must add that the translation is as literal as I can make it ; but I am
conscious of how much the peculiar characteristics of the original have been
lost in the process. A perpetual play of alliteration and rhyme, and an easy
rythmical flow of the lines are of the essence of all Dyak folk-lore : but I have
not been able to reproduce these in the English.

Note. — I append a few quotations from the Dyak to illustrate the sound and measure of the
original.

Duduk di tikai rotan anyam lemantan indu, di Entigelam lanam tunsang.

Duduk di tikai lelingkok anyam Lemok ti bejulok Lulong Bintang.

Empa pinang puda ti baru lega nelagu langkang.

Pakai pinang kunchit ulih ngerepft ruang tebawang.

Sirih sidok ti betumbok tujoh takang.

Pium tusot ti ngelumut takang kelingdang.

•

When Bulan Menyimbang faints through violent exertions, two guardian spirits come to his
assistance : —

Angkat Bunsu Entanjing ari tengiching wong nunggang
Angkat Bunsu Rembia ari puchok tapang undang.

Lalu di-tegu enggo jengku tunjok jari,

Di-tata enggo lala minyak angi ;

Nyau kekebut di inggut tapa kaki,

Nyau kekebak di luak tungkul ati
Lalu angkat Bulan Menyimbang.

The tempest striking the fruit trees and houses is thus put ; —

Ribut muput angin kenchang,

Buah mangka uda betagang.

Nyau chundong di sukong lamba medang,

Nyau ngensiat di atap jaung jerenang.

Ribuh apa tu bangat nda badu,

Ujan apa tu lalu uda leju ?

Klieng curses his enemies in a few words half metaphorical half literal : —

Tebang nibong begantong surong,

Rebah ka tanah arong jalai ;

Kebok kerok enggo atau Tedai.

Tebang nibong begantong surong,

Rebah ka tanah puting jamban ;

Kebok kerok . enggo atau Chendan.

(J- )

326

H. Ling Roth. — Natives of Sarawak and BriL N. Borneo,

A Story of Klieng.

A Fragment from Mr. Brooke Low’s Notes.

‘‘ A number of the inhabitants of the spirit world went out to plant their
rice seed. (Niigal.) Says Klieng, ‘ What is the good of nugal-m^, yon
have no fish (lauk). Let us miba the Sanggau River.’ Bunga Noieng,
Klieng’s chani|)ion (manoh sabong) brings five armfuls of tuba root as his
contribution. At about 5 a.m. the whole expedition is ready to set out for
the fishing, when two strangers of handsome and noble appearance arrive.
Bunga Noieng, who is impatient to be off, is angry at the interruption
which the arrival of strangers implies, and would like to kill them. 1 hey
pass along the passage of the long house until they reach Klieng’s
department where they sit down. Bunga Noieng would now like to carry
into execution his plan for murdering the strangers, but is prevented by
Klieng. They chat with Klieng, and producing a thin rod they ask him to
point out which is its end and which is its beginning, demanding in case of
his failure to answer, that he should be deprived of his wife. Klieng is at
a loss for an answer but is released from his difficulty by Laja, his brother,
who falls asleep and in a dream is informed that the white is the end of the
stick and the black is the beginning. This he whispers to Klieng, who
announces the answer as his own. The visitors next ask Klieng to name
the wood, but being unable to do so La.ja again dreams and informs
Klieng that the wood is a ficus (kayu ara). They next ask of Klieng
their own names, and remind him that failure to answer will bring upon
him the loss of his wife Kumang, whom they will carry away. Laja again
dreams, and in his dream his father Sanghima tells him that the name of
the one is Sinjar bebaju guntiir (Sinjar with the robe of thunder) and the
other is Nyang bebaju rambur (Nyang with the robe of the red glowing sunset

sky). .

“ The night is then spent in story telling, &c. In the morning Klieng
goes to nuba with all his people — men and boys, women and children, leaving
the visitors in the house with his wife Kumang and his brother’s wife Lulong.
After the people have all left for the tuba fishing, Kumang and Lulong
prepare the meal and call their visitors to partake of it. Afterwards the
visitors urge the women to leave their husbands and return with them to
their homes. (These visitors were inhabitants of that spirit world whence
Klieng and Laja originally brought their wives.) But they refuse. Says
Lulong, ' Enggai ninggal ka Laja aka dara lantan sakumbang* (I will not
leave Laja — aka dara lantan sakumbang — this latter part is a title added to
Laja’s name .of which I cannot find the meaning). Kumang says, ' Enggui
ninggal ka laki, ka Klieng aji ti biani tail serang' (I will not leave my husband

Rice is cultivated on swampy ground and on solid ground. In the swamp it is sown broad cast
(nuba) but in the solid ground it is sown by dibbling small holes into which the seed is thrown and
then a little earth scraped in with the foot. This is nugal. Anything eaten as a relish with rice,
whether fish, flesh or fowl, fruit or vegetables, is known generally as lauk, or amongst som^ tribes as
engkayu. But specifically lauk is fish. As nu/ial-ing demands a little extra physical exertion on the
part of the Dyaks, it is usual to provide fish or flesh with the dee at meal times. "

proposal to nuba (tuba root fishing) before setting out to plant the farm.

Hence Klieng’s

327

' Legends — A Story of Klieng,

Kliertg the wonderful, the brave leader in battle). The two women are
frightened and leaving the strangers sitting on the ruai they run into their
room and fasten the door. The two men call to them and remonstrate with
them, and ask them to bring them out some betel nut and sirih, but the
women refuse to come out again, and the men finding persuasion vain break
open the door and seizing the two women they carry them off. Descending
from the house they pull up a jack-fruit tree, and enter the earth by the hole.

‘‘ Indai Karong Besi (Mother of the Iron Sheath) strikes the alarm bell
(gong sernogong — a heavenly gong which being struck once continues to sound
for ever unless it is given asi pulut — glutinous rice — when it stops). The
people all hurry back from their tuba-fishing, and ask who is dead ? She
replies, ' No one is dead, but the strangers have run away with your wives.’
‘There you are,’ says Bunga Noieng (who is also named Simpurai), ‘you
would not kill them when I wanted you to.’ Simpurai (or Bunga Noieng)
then sets on foot to search up and down, but to no purpose. The whole
country was aroused, every house turned out, and the whole district disturbed,
but of course to no purpose. No trace could be found and no tracks were
visible. All the people collect at Klieng’s house, and ask whore they had
better search. Indai Karong Besi tells them to pull up the Nangka (jack-fruit
tree) and descend by the hole. Bunga Noieng asks if it is possible their
enemies can have used that way. He tries, and finds it the road used.
Bujang Tuai, Klieng’s uncle, prays them not to go — by no means to think of
descending to Sabayan — the world of the dead. He says he has been once to
Sabayan with Klieng’s father, and advises them to separate and provide
themselves with torches of dammar resin to light themselves on the way.
They do so and are prepared for the journey. Bunga Noieng leads the way,
and is followed by Sa Pungga, Sereganjang, Tutong of Gelong (Kurnang’s
cousin) and Remuyan (Lulong’s brother). Each one has his torch fastened
upright on his head. They march along day after day until they come to a
temuda (farm land uncultivated for two or three years) in Sabayan, where
they see lights. Bujang Tuai (the old bachelor) calls a rest, but Bunga
Noieng is impatient, and does not see the use of halting to look for the
various kinds of fruit (senggang, banjang, npa, btiah micih nicrindang anak
ampang), Bunga Noieng does not heed the old man’s counsel and goes on
by himself. Presently he is captured by the Anak Ampang (bastard cliildren
— against whom the buah miah may have been a charm). These Anak
Ampang are carrying the lights which illuminate the termula, 1 hen comes
Bujang Tuai who recovers Bunga Noieng, and throws the fruit which they
have gathered at the Anak Ampang, putting them to flight. Bujang Tuai
then advises Bunga Noieng to listen to him and not to be so head-strong, as
he is an old man and has been this way before. They go on, and come to a
place where one side of the path is lined with those who have died virgins,
and the other side with a row of widows.

“ Bujang Tuai calls upon the party (bala) to halt. Bunga Noieng wants to
go on and does so, and is seized upon by the widows (bahi) who claim him,
each one as her husband, just as before the anak ampang (bastard children)
claimed him as their father. They seize him by the feet, the ears, the head.

328 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

and other parts. Bujang Tuai tells his force to make a number of bobbins as
used m spinning, and coming up with Klieng and the rest of the force thev
toss these bobbins (engkeluli mata gasing) among the widows, who scramble
for them and release Bunga Noieng. The widows then inform Bujang Tiiai’s
company that they are on the road followed by Sinjar and Nyang, and ur>re
them to press on if they would overtake them. '

“They go on and come to the foot of a hill where they hear yells and
shrieks. The ever-caiitious Bujang Tuai calls a halt again, but impulsive
Bunga Noieng objects as usual and stalks on by himself. He again finds
himself a captive and has to undergo the infliction of being cut at with swords
as he lies flat on a bUian (iron- wood) log. Many a stroke is made at him but
he rises unwounded, and claims in his turn to deal in like manner with his
captors. One after another they are hacked to pieces by him until the
survivors call upon him to hold his hand, as they recognise his superiority^
1 hey then inform him that the path he has been following is that made use
of by Sinjar and Nyan^S and urge him to press on.”

Ensera Limbang. The Story of Limbang, Klieng’s Youngest

Brother.

From Mr. Brooke Low’s Notes.

I he}’ went out to hunt with dogs and took plenty of rice, a passu a
piece. Limbang, the youngest, did not know how to bind on his chawat
he was so young. There were five of them, Klieng, Bungga, Binga-Noeng,’
Laja ^luid Limbang. Limbang carried only one sintung (jantang) of rice.

They went to the foot of Panggau Libau, got there when the sun was in
mid sky 1 he dogs began to bark, so Klieng says to Limbang, ‘ You stay
here and take care of the rice, &c., while we go after the pigs.’ So Limbang
says. Yes, and when they are gone he gets a rattan, ties all the rice
ogether, carries it on his shoulders, arrives at a place where the dogs are
baying aii^d kills a pig before his brothers arrive. So Klieng on his return
asks Where is the food?’ Limbang says ‘Here it is.’ and Klieng is

astonished at his strength and says if he had known he was so strong he
would have made him carry all the food from the house, instead of them all
carrying it themselves. So say all the others. They cut the pig open and
ou le entrai s. Limbang carried the head and the others carried
each a share. Limbang rejoiced at killing the pig, and at the five tusks.
They went and reached the summit of Penggau Libau and made a

nnfl 1 ‘'■ied his flint, it would

not catch fire; he wanted to singe the hair; he threw away flint.

same result and flung away their flints. Klieng
]• Lf ^ cook it with. I can see far, far away

some lights like a fire-fly.’ Asks his friends in turn if they will volunteer
to get It ; all refused on account of distance and fatigue. At last he
cSgc ini s^ng. Limbang offered to do it, but he would not guarantee

when he should return as he was a slow walker. So a bound or two

brought him to the light; he cut down some wood and lit it and half-way

329

Legends — The Story of Limbang.

back he met an old man (giant). Gua asked him where he was "oing-
he stated the fact, but Gua insisted on his stopping at his house and
refreshing himself. Gua puts him in his ear. Limbang complains that his
brothers had no fire and he had been sent to fetch it ; but Gua would not
hear of it. So he brought him to his house, which was larger than a
Uyak house (of thirty doors); all the people had been eaten by Gua, and
he proinised to adopt Limbang as his grandson for ever and ever.

Klieng and the rest waited long, and when Limbang did not return
they went in search ; they scoured Panggau Libau, did not find him
Siku Bungkang is a river of Panggau Idbau. They descended to earth
and searched the Nidi Kandis, a tributary of. the Gelong on earth ; the ulu
of Nidi Kandis meets the nlu of Siku Bungkang. At length they gave up
the search and reUirned home and placed an tiHi. All the women are prohi-
bited from wearing yellow ornaments and obliged to wear black (black
rattans, &c.), all men to wear a network instead of a chawat, &c. ; all
cocks that crow to be killed, all old men that cough to be killed. Gua
acknowledges Limbang as grandson and gives him all the chawats in the
liouse. Then Gua cooks one large qiialli of rice for hiimself and a small
one for Limbang ; one large qualli of vegetables for himself and a small
one foi Limbang ; tehs Limbang to go up to the Sadau and toss the three
bakan of rice, &c., and the three bakars of vegetables, and the irnn of
water into his mouth ; which is done, and the giant swallows all, and the
sound of the water as it fell into his mouth was like the roar of a
cataract. Limbang had before eaten his portion. After dinner they rest
till dark. At bed time the giant gave a gold curtain and a gold mat to
l^iinbang and one for himself, tells Limbang to wake him up in the
morning by hitting him a blow on the head with an enormous sledge
hammer which he shows him. He then disposes hirn.self for sleep and
rests his feet on the Sadau. At dawn Limbang waits for Gua, and finding
the latter did not wake, he took the hammer and banged it against his head,
but the giant remained unmoved ; second time with like effect, and third
tune Limbang being angry smote him with all his might and the blow sounded
like a crack of thunder ; the giant merely turned round and asked

Limbang what he wanted to .say ? The giant then got up and cooked for

Limbang, he did not eat heavily — once a day enough for him. They thus
lived day after day until Limbang grew up and became a bujang, when Gua
gave him all sorts of finery to wear, lumpah, rankis, &c. When Limbang
was rigged out he looked like the moon and shone upon everything.
Limbang then put on a gngong and fastened on a parang, took up a
klurai engkeruran, played it and at the same time danced. Gua was
delighted and although he felt sleepy roused several times, feeling so

interested. Gua praises up Limbang, says, ‘ in the wide, wide world there
IS none to be compared to his grandson, the worthy brother of Klieng.’
Limbang says, ‘ this is all very fine, but it would go nice if there were a
woman here to vyork for us, relieve you of the trouble.” Gua says, ‘All-right,
we will go out to-morrow in search of one.’ Gua the next morning puts a
spread*mat in the hole of the lobe of his ear and places Limbang on it, descends

330 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

the ladder and one step brings him to his farm, puts Limbang in a lan^kan
and tells him to wait while he weeds. Limbang then dances -all the time
and Gua tells him to desist or he will dirty himself with perspiration. Gua
then falls asleep and wakes up, some animals biting him.

There is a nianang in Penggau Libau counting and examining the things
out of a jar (tajou tun) ; looking down he sees Limbang dancing, and calls his
granddaughter to look, as he thinks it will amuse and divert her. She asks
who It IS. Limbang: ‘ Brother to Klieng. Are you going to marry him?’

laban panjai lengan.

Baka Beketau nyan sangkoh.

Likup panjai kukut kalaut nyepiit sagu,

Bunsu Mata-ari is the manang's granddaughter. She says if she is to marry
him, who can help it ? So Manang lets her down to earth with a rope, and
places her in front of Gua. Gua wakes up and says, ‘O, my granddaughter,’
and puts her in his ear, goes to the langkan and tells Limbang he must go home
and puts him in his other ear. He does not know that there is a woman!
and picks up all fragrant leaves. By and bye they come to the tepianai. Gua
takes Limbang down and washes him and dresses him. Limbang then leaps
and with two bounds reaches the lanju. Gua then takes the woman down
and bathes her, and reaching the ladder he sets her down and advises her to
walk up herself. Limbang meets her at the top and is surprised at her
beauty, invites her to come and sit down and chat. She is coy, but at last
does so on earnest entreaty. Gua is still at the water-side, and looks on and
is amused at the fun. He then goes up and enters his room to cook, and the
same scene is gone through as bcfore-a giant’s feed. At bedtime Gua disposes
the mats and curtains and turns in. Bunsu Mata-ari cannot sleep on account
of the thunder snore of Gua. In the morning, Limbang says in fun he is going
to kill Gua, and takes up the hammer. Bunsu Mata-ari remonstrates. But
the same scene is repeated and Gua is awakened. Gua cooks for them, and
then opens his treasure-box and takes out a pair of gold rings of great value
and a cup, which he gives to Bunsu Mata-ari, and at same time tells her to
take them off whenever she bathes and put them in cup as they are costly
and must not be lost. Gua then goes off to sleep again, and Bunsu Mata-ari
puts out to dry three bidais of paddy, and after that she pounds five passu of
rice a day (ten passus piddy), and then goes down to bathe and observes the
precautions to take off the rings. She places them on edge of water and
bathes naked ; bobbing up and down, the water splashed and washed away
the cup, which floated down stream. She got out and filled the gourds and
then found the cup gone. She cried, and Limbang saw her and heard the
reason, and with one bound reached the wharf, then every bound he made
brought him to a bend of the river. Meanwhile, the cup had floated down
to wharf of Limbang Singanan, a Malay ; his wife, Daiang idu, bathing,
found the cup and the rings. Daiang idu took the rings to her husband,
who admired their beauty and sent eight of his watchmen up the river in
order to bring down the owner of the rings to be his wife; whether already
married or no. So they went and fitted the rings on all women tbe;g came

Legends — The Story of Limbang.

across, but they would suit none ; so tired with pulling and distance they
proposed to return, thinking no one lived higher up. Then they saw a piece of
bamboo floating down, by that sign they knew some one lived further up. Then
they came to Limbang’s and said they brought two rings. Limbang asked
what rings, they were shown and identifled. Their instructions wcwe then
stated, and Limbang referred them to his wife, who refused to leave him and
l)ocome anyone else’s wife. Limbang then advised them to go back and tell
the Malay, if he came to take the woman by force, not to bring more than
one hundred boats. The Malay then collected his balla (war expedition) and
proceeded up the country, stayed at Limbang’s wharf, and sent a messenger
to inform him of his arrival and intentions, and advised him to make ready,
;is he would be attacked. Limbang woke up Gua and told him. Gua took
down two swords and ordered Limbang to sharpen them, the small sword as
long as the arm and broad as a finger-nail, the large sword long as a fathom
and broad as four fingers. The small sword vvas sharpened, and Limbang cut
the whetstone through with it and also a trunk of hard wood clean through
without a sound, as if it had been a plantain leafj the large sword also cut a
whetstone and a pestle through. Limbang was then summoned to fight and
warned to look out, but he took no notice and smoked away and chewed
quite unconcernedly. Then the balla ascended the ladder and called out
for Limbang, but Limbang sat still. A spear was thrust at his body, hut it
did not enter. At last he asked whether they really meant to fight him.
rticy said, ‘ Yes, that is the reason of our corning.’ So he snatched up the
small sword and made a cut to the right and all men on right of him fell
dead, a stroke to left killed all on that side. The Malay and another alone
survived. Limbang then went inside and woke up Gua and asked him to
help him. Gua came out and laughed loudly and said, ‘ What’s the u.se of
me when I have such a capital warrior in my grandson?’ Then he fell to and
eat all the corpses and drank the blood. So the Malay ran away in great
terror. On his return the Malay’s wife asked him where was Limbang’s head.
vShe got angry when she heard the tale, and told the Malay to wear her bidatifr
and let her wear the sword. He had lost all his men. So the Malay was
ashamed and collected a gigantic balla of i,ooo boats, Kayans, Punans,
Ukits, Malays and Dyaks, and the demigods of Penggaii l.ihau, including
Klieng and Laja, &c. They went up to Limbang’s wharf. The Kayans led
the vanguard ; they tried to fire their guns, but they would not go off. They
then swarmed up, and Limbang behaved as on former occasion and killed
them off. Then he leaped down to the ground and engaged the Dyaks and
killed them off. Then a single combat was proclaimed, and Klieng and the
Malay were eager for it. The Malay engaged and was killed. Then Bunga
Noweng requested permission to engage Limbang, but Klieng wanted to himself.
So he ascended the lanju and the house shook. He made a slash at Limbang,
but it did not wound. Limbang returned it on Klieng with like result. Then
klieng thrust his spear, but it glanced off, and the same with Limbang.
Then Klieng asked Limbang who he was. Limbang replied he was no One,
only the brother of Klieng and Binga Noieng a'nd Laja and Pungga. He
disked Klieng who he was, and Klieng said he was ‘ Klieng, of Pangau Libau ;

332 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

I can break rocks and prevent the rain.’ So they did not believe each other
and engaged again till weaned out, they demanded each other’s story. Then
Limbang related how he hunted that day and how he was carried away bv
Gua. A recognition took place. Binga Noieng went under the house^nd
btained a pig and fowls and killed them, and ordered the balla to desist
hghting. ^ Kl.eng then went home and removed the ulit, and proclaimed
im^iang s existence. Lirnbang woke up Gua, who took two days to eat up dl
the <lead~so gorged that he could not move for many a day. Gua then pulled
out a l his mats, &c., and spread them out and all his goods and trinkets
gave them to his grandchildren and told them to take care of them. He was
old now and might die in a day or two ; they must not bury him far away but

but his head was above ground; bye and bye it split and a shoot spTang, which
afterwards swelled to a large banang tree. When the flowers fell they turned to

to“ro„' a'lid'La" ' “ ''''

Adventures ok Klieng.

From Mr. Brooke Low's Notes.

'! ^ road from the heavens to the earth which has seventy

this rmd T Men and spirits are constantly travelling on

this road, but in every instance the spirits overtake the men and pass them

‘‘The following story relates how Klieng, an inhabitant of the spirit world

^aufhterI^^h T Bunga Riman the

daughter of the Tiju, Apai-Karong-besi (Tiju, father of the iron sheath).

one in tr' Conversation in the heavens. Says

Toll ed n ’ " here ? There is nothing

farth a'd take'heads.’" ^

with Blilm ‘rre being made for Klieng’s marriage

mats ^ 1^ his wealth, and of the beauty of his

fhdr’iou!nrV'*" hrassware, &c., and tells how the women set out on

^urfrom the t '"r h 'he bride for Klieng. They set

TrwlZ ^ r top of the mountmn known as Panggau Libau from whence they

th mo .nt "th having climbed the summit of

earth p “ ^hey descry the road with the seventy branches which leads to

Dartv’to cousins of Klieng, go in advance of the

toeler ’'"ZrZ Z "^he whole party then advance

flowers like th ” Showing in the middle -of the forest a plant with red
a s^e tnk^ Panggil (a species of clerodendron), and this they recognize as
thi 1 of a wife for Klieng. Proceeding on

l^ch aTr at Manang Pakwak’s house, but the sudden arrival of

clamour ."d mE“ oTsl

wrr, lid' ."l™ ““<* oblained permission to enter the house, and

were made comfortable. Bunga Noieng begins to look about him with-an eye

Legends — Adventures of Klieng,

333

to a good-looking woman, but having made his choice he is disappointed in
jinding that she is already promised in marriage to Gelaian, a human being.
In the meantime Klieng leaves his friends and goes into the jungle. During
his absence the company return to the heavens and leave him behind. Klieng
had taken his blow-pipe with him into the jungle, and seeing a great number
of birds he endeavoured to shoot some of them that were congregated
in great numbers in a Ara tree (a species of ficus). But failing to obtain
any birds, he became angry and vexed. Coming under the tree he sat down,
and seeing the skin of some fruit lying on the ground he was reminded
that he was hungr}^ Looking up into the tree he saw a herkcrang that
had thrown away the skin after eating the fruit, but though Klieng felt
very hungry he was too faint to climb the tree to obtain any fruit for him-
self and .so remained sitting under the tree, and the berkerang remained aloft.
At last the berkerang began to move by leaping from tree to tree, and Klieng
followed him till at last the berkerang descended and entered his shed.
Klieng had been bemoaning his lot, crying out, ‘ Oh ! mother ! mother ! I
am so hungry, and here there is no one to cook anything for me or call me to
cat.’ Having seen the berkerang enter his shed, he followed, but upon
entering the animal had disappeared. Klieng, however, found f()ot-marks,
which he traced. After some time he heard a noise, and going to the place
whence the sound proceeds he sees a lot of men fighting. 'Khese were not
men but spirits and the apparition is a test to prove his courage. The spirits
call upon him to come and be killed. So he laid himself down upon the log
path that they might try their hands upon him and attempt to cut him in two.
Several of them tried to do so, but their swords would not cut him, because he
was invulneral)le. Then Klieng in his turn invites the spirits to allow him to
make the like attempt on them with his .sword. As soon as he drew his sword
he astonished them, for several of them were l)y the one stroke cut in two. The
spirits then called upon him to forbear, for several of them had been killed,
and they gave to him a talisman {pengaroh) to render him further invulnerable.
He then left them and again followed in the footsteps of the berkerang. These
next led him to a place where he found some spirits burning a man. The
spirits seized upon Klieng and threw him also into the flames, but at once
the fire was quenched. Then the tables were turned once more, and Klieng
catching hold of some of them threw them into the fire, and they were killed.
The rest then dismissed him and gave him another talisman, which like the
nrst was to strengthen him and help him on his way to Raja Riinan, who is
very powerful. Klieng then went on his way and came to where spirits were
throwing each other into the earth, some sinking up to their knees, some up
to their waists, and others up to their armpits. The spirits tried to do the
same to Klieng, but instead of sinking he bounded up again. Then Klieng
threw some of them down, and they were buried, some one fathom, some two,
some three fathoms deep. From the remainder of these spirits he obtained
^mother talisman, and leaving them he proceeded on his journey over hill and
valley. At last coming to the top of the hill he sees a long house opposite to
him, with a valley intervening between it and him. This is the house of Raja
Riman,j At the foot of the hill, in the valley, he sees a woman bathing, whom

334 H. Ling Roth. — Natives of Sarawak and Brit. N. Born^.

he approaches and makes advances towards friendship, and at last endeavours
to embrace her. ‘ Do not come playing the fool with me,’ she commands
* leaves him. He seeks to follow her, which she advises him not do

but he persists. Seeing this she then counsels him to take no notice of any-
one whom they may meet, but to keep close to her until she reaches her room.
Upon her turning in at the door of the room Klieng seats himself on the
verandah. Her father secs him, but turns his back upon him. The woman
having gone into the room and changed her clothes brings out the wet ones
and hangs them up to dry. Then she brings out the betel bo.x, and takes a
leaf and rolls a cigarette, saying within herself, ‘ If this man takes this I
shall know him to he Klieng.’ She watched and saw him take it. Next she
goes into the room to prepare the meal for the family, and places seven gourds
of water, seven plates, and seven cups, and while they are at their meal,
Kheng is asked if he can point out which of the seven belongs to the woman.
He calls a fly, which tells him ‘Never fear, that which is smallest is her’s.’

dinner the father says to Klieng, ‘ I hope you won’t think too
badly of me for my treatment of you, you are the finest fellow that ever set
foot in my house.’ Klieng said to the old man, ‘ I am in love with your
daughter. Kheng had not met Aji, her brother, who liad some time before
gone out to sea to get fish in preparation for the feast connected with the
planting of the rice seed.

At night Klieng tries to find his way to the woman’s room, and calls to
his assistance a fire-fly, who tells him to be of good cheer, and watch where
he alights. .Hearing somebody approach the woman asks, ‘ Who are you?’
He replies, ‘ I am a poor man and a stranger in this land, without any
father. ^ She says, ‘ Not you, your name is Klieng, I know you well. It is
alright.’ They then converse through the night, and at daybreak Klieng
wishes to go, but she will not allow him, telling him that her brother Aji will
be here soon, and that he must wait and see him. Presently Aji arrives and
smells a stranger. He calls out to him to come down from his sister’s room
and he will kill him. Kumang (the woman) would not let Klieng go down,
but he loosened her grasp and jumped down in front of where Aji was
sharpening his sword. Aji looks up astonished. After regarding each other
for some time, Aji challenges Klieng, and proposes to wrestle, but he found
It impossible to move Klieng, who .stands as firm as a rock. Klieng then
laid hold of Aji, and intending only to give him a throw he lifted him, but his
strength was such that Aji was thrown right out of the house and away into
the middle of the river. But Aji came quickly to the fore again, and with
one leap he landed on the tanju. They then went at it with all their power,
for each felt the strength of his opponent. But Aji found it impossible to
throw Kheng, while Klieng severely injured Aji, but cured him again with
magic art. Aji then owns himself defeated and signifies his pleasure in
receiving Klieng as a brother-in-law. None ever could overcome Klieng.

“ Then the marriage between Klieng and Kumang the daughter of Rimaii
took place, and together the pair go to work on the farm— to fell the jungle,
to burn it, and to sow the seed. On one day they plant more than anyone
else. The next day Klieng’s father-in-law desires them to go and work on

335

Legends—’Adventures of Klieng.

the farm again, but Klieng replies, ‘What is the use, we have done every-
thing in one day.’ However, on this day Klieng carried all the timber for,
and erected and built a farm shed. The following day the father again
requested Klieng to attend to the business of the farm, and would not l)elieve
that nothing remained to be done until he and all the people in the long
house had been to see for themselves, and were astonished to see all the work
completed and a path made of logs of trees extending all the way from the
house to the farm shed. On the way home Klieng pulls up a tree by its
roots and carrying it home sets to work cutting it up for firewood. Everybody
is astonished at whatever he does.

“ In course of time Kumang becomes pregnant.

One day Aji sets out on the wai^path with his people, lly paddling on
during the day time, and only pulling up at night to rest and cook, after some
days they reach the enemy’s countrj'. Hut it was not till the day that Aji
had arrived there that Klieng and his father-in-law set out to join them
overland. Kurnang wished them to take with them three or four baskets of
rice, but Klieng refuses to be so loaded, saying that seven grains are (juite
sufficient. At last Klieng’s father-in-law complains of being tired, and
Klieng takes him on his shoulders, and then flies to near where Aji has
encamped. He asks Aji whether he lias reconnoitred, and Aji tells him that
he has, and that there are seven long houses of the enemy, whom he dare not
attack as they are too many and too strong for him, being Kayans. Klieng
offers to go, and is received by the men as a friend. He counted the men
and found that there were 900 of them, Krilih being their chief. The Kayans
present him with 900 swords. Klieng tells them that the army of Raja
Riman is coming to attack them j he himself promises not to accompany
them ; he tells them to be prepared, if they are short of spears, sumpitans,
&c., to make some, if their swords are blunt to sharpen them.

“ Klieng then went to Aji, and told him that he had warned the Kayans to
be ready for the attack. Aji is angry' that Klieng has warned them, as he
wished to take them by surprise. He says that this manner of warffire is
quite new to him, as he had never heard of any of his ancestors sending to
warn an enemy of an attack. Klieng replies that among his people it is
customary to warn an enemy, then they know who is brave and who is not.
In the morning some of the Kayans came down to the river side to e.xamine
their- nets, and the men of Raja Riman killed them. 3 he Kayans then came
down in force to the attack, and the army fled. Klieng alone then advanced,
and with seven strokes of his sword he slew the inhabitants of all the seven
houses. His father-in-law would have run away, but Klieng prevented him,
as he wished hirh to witness his prowess and strength. He placed in his
karong-jiring (case for the poison for his darts) and carried away all the
plunder, slaves, jars, heads, &c. He then took one of the boats which had
belonged to the Kayans, and invoked every fair wind with magic spells.
They blew him to where Aji was encamped faster than a bird can fly. Aji
was astonished at the sight of all the plunder. They then returned to their
home, paddling very hard, as the night was far advanced, and all their
provisipn was finished, one grain of rice alone remaining. When they

336 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

come near their house, they shout and yell, and beat th{ gongs, and make
their captives dance. Kumang comes on to the tanju, and recognises
Kheng and her father. All the people in the house come down to the
landing place, to carry up the spoil— a whole day’s work. Then later on Aji
turns up. Next day a great feast was made; The brother of Kliene’s
father-in-law becomes envious at Klieng’s good fortune, and induces some
others to join with him in an attempt on Klieng’s life. They make •,
number of swords and spears for the attack. While the feast was going on
Kumang’s uncle and eight men were shown in. As they were coming up the
ladder they met Klieng going down, but they did not know him. They sit
down, and ask Kumang where Klieng is. She tells them that he has just gone
down. Kheng went to tlie top of the hill and cut a piece of wood for a
hre-log, and brought it to the landing place, where he put it down while lie
bathed. Then he carried it up to the house. The length of the log was two
fathoms, and some wood that he carried to make torches were six or seven
fathoms long. His uncle saw him come in. Klieng placed the log down

rf/ ’f dumb, and their hearts were

full of fear over attacking such a man, and getting up they hastily took their
departure.

Kumang pive birth to a female child, who was named ' Padi mati bejalai
erni pinpang, and as she was so pretty they added the name of ‘ Bcnih
all! tugal sa taun mati nawang.’ Years pass by, and this daughter, who was
orn a widow, becomes a maid. (This inversion of the order is allegorical-
seed*^)^^ seed, after being planted, becoming young and giving life to new

‘,‘6ne day Kumang sent her'^aughter to call Klieng into the room, as she
w^nts to clean, ^his head, &c. Whilst talking to him she wept, and her tears
dropped on to her hnsl.aiid’s forehead. He said to her, * Take care of ou'r
aug Iter my time has run out, and I ipust become something else.’ His
wife and daughter set him on his road back to Panggau Libau. ..They take him
to the hill from whence he first descried their hofise, and there they wish to

does not know tl^ie road, and they point out to
him the rpad leading past Pan’s farm. Then they return. He went on, and
coming to Pan §, farm shed Jie finds the people there in mourning. They
thought that Kheng was.dead long ago and for this reason they were mourning.

It IS «)me time before Pau can recognize Klieng. They go together to Pan’s
house^ but seenig two ,won>en having their at the river side,* Klieng
s ops o a to t em as they cal.) out; tO hirn. ' They were fairies, and they
give iim a ag to hang round his neck which changes him into an ugly
uceroiis ot man. When he takes the bag off he becomes himself again,
then with the charm worl^ng he rejoin? fau who is waiting at some distance,
an seeing t is ugly' old man asks him whether he has seen a stranger,
leng No he answers. In going iijjo the house he can hardly manage to
cun le a er. Pau divines that*^ it is, Klieng under a spell. A manang
(medicine man) seeing tlfe diseased-look’lng old man tells him to'-be off.
very o y in the house carefully roll up their mats and put them aside, but
au spreads his mat for Klieng to sit down. Klieng unbelts his sword and

Legends— Two Fragments,^

1* T’"' '

asks, ‘ Father, where ^shall I hang this?’ ‘On the hook,’ says Pau. But
the sword is so heavy that the hook gives way, and the sword falling kills a
dog- T!?®" Klieng says, ‘Where shall I put my spear?’ ‘Against the
peg,’ he'is told, but the peg breaks off, and ihe spear falls and kills a pig.
Pau places his box of betePnut, &c., but Klieng, apparently in a fit of
abstraction, picks up an axe near his hand, and begins to chew it instead of
betel-nut, and the pieces flying out of his mouth kills a slave and break a rare
jar. Pau’s wife is angry and demands to be repaid for -the damage. Pau
endeavours to appease her. ‘ Where is the use of making a bother. We
have numbers of slaves and plenty of jars.’ A new name is given to Klieng
— ‘Temuai ranjbok sapai Sengalang rambok bidang bebunjai.’ He had for
his coat an ordinary piece of rough bark cloth. After night set in, he went
to visit one of the rooms, but before doing so, he took off the bag, and hung
it up, not desiring to appear excepting at his best before the one he visited.
Thus he became himself again, and Pau, in his absence cut the bag into
pieces to prevent Klieng from again metamorphosing himself.

“ When Klieng returned from his visit early next morning he was unable
to find his bag. Not successful-in his search he awoke Pau and asked for it.
But Pau professed all ignorance. Pau was astonished at Klieng’s fine
appearance now, and admires him very much^ The mourning is now
removed from the house, and great rejoicing takes place."

Two Fragments.

From Mf^, Brooke Low’s Notes,

L _

‘‘ But there at dark Bunsu Mata-ari talked to herself inside the room.
Lirnbang overheard her say : ‘ Limbang is brave and rich), no visitors : why
does he live iii this^^litary spot, why not remove to the haunts of man So
Lirnbang got up at midnight, uttered some magic words and said if all his fruit
trees, his cocoanut and pinpig groves, siban and durian fruits, etc., would
remove to jP^ggau X'ibau he would remove, if not, not. So he slept, ^nd the
rain came down and carried dhenr^ all away and the house at dead of night.
When Bunsu ^feta-ari awoke in the meriting, surprised to hear so rpahy tohks
crowing aijd to see a house^near, she thonght it was Malays and how pleasant
it was' they had come to live near them, fgr now. they woidd get salt and iron,
etc. She woke Lirnbang, but Lirnbang pretended \aziness, for he knew his
wife would be curious. Same^^iiap|5ehed with d4lieng’s/^ seeing a house
spring up within one night near, Klieng. wept down. to see. As Klieng did not
return, all his brQthers and household went imsearGh and found him in Simbaji
(? Lirnbang). The recognition took plSce^and Limbang’s friends carried back
as much cloth, iron, etc.; as they cpuld ; and Lir|^bang’s mother blessed him
to the end.’’ • ? *

Fjprmerly a tree |^rew at N.^Pan^au. It bore on its branches every
imaginable fruit, and formed the ground of the rfrst great dispute. In con-
sequence of this great dispute Ap Klieng moved to Panggau Libau, Ap Pau and
Tutoiig to Batang Gelong, Sabit Bekait to Langit, apd Ribai to the sea. Uat
K

338

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Klwng IS an antu and lives for ever, and Riba! is the progenitoT of the whites
Indai Kheng bore Lulus, and Lulus drifted down to the sea. Uat Klieng anri
Ribai are always at war with variable success. They also state that the race
of Klieng IS the greatest of all races except the sons of Ribai, trtd that all
enemies are vanquished by them and none can overcome them except the race
Ribai, th^e pirates of the sea. That the river of Gelong produces the most
bemitiful of Dyak mythology, the birthplace of Kumang, Klieng’s wife

drea“fi: rteiLri'f. "" '

t'C

> The Adventures of NatisTg.

A Fragment.

‘Something, I forget what, led me in talking to an old Sakaran woman
o repeat the first line of the Lament of Indai-Tutong whilst suspended in the

on m a clear loud, natural voice to the end of this paLge from the S

repeat Jxcepf 1 expedition to the sky,’ which few Ln

sEh 7 peculiar monotonous chant, in which forgotten words are

‘frecoCered for twenty seconds whilst the next

IS recovered. (Chambers, Miss. Field 1867, P- 460.)

The Story of Manging.

in ,1,“ Dy»l<. in ages. past went to lava as a passenger

m the pran of a friend. On his arrival at the eountry of Rajah PytrSo

heTr? Hanging was a rich man and very efever. On

perfeSy smooth and^^ Hanging and giving him a thick rotan cane,

co^ teVaTwhtirenH him if he

he Sddle measured it exactly in half, and balancing it precisely iif

the middle, pointed out to the Rajah that one half was heavier than the other
and this he said was the end which had been the lower part and consequently

and tried Manging once more with some eggs. Hanging was to sav which

s'fv Z "'■i'l' » h™ chicken at hatching. Thi^D»ks

cy that Hanging weighed the eggs ; be this as it may. Hanging fixed upon
two eggs and telling the Rajah to mark them as he indLted, put them undTr

cor ectly fo eachlf "^^'7 had Liicated

satisfied the Shh ® ^^^t result

Srew^ness tL E him so highly with Majiging’s talent and

‘Siaht deat^M.n • him his daughter in maTriage, and on the

Rajah s death Hanging himself succeedecLto the sovereignty. When Hanging

quitted his native country, he left behind him a wife and child, and when Sf

where ftT*’ ''®^'=hed man’s estate, he asked his mother

7ava and mother replied that his father had left Sennah for

him ’ and hp a a^^ ^ J^wi, ‘ I must go and Seek

him, and he at once proceeded to Java, to commence the search for his raisSing

The Disposal of the Dead.

147

Model Kayan Coffin.
iBrooke Low Coll.)

roof-tree 26 feet. The floor of the chamber is 18 feet above the g^round, and
the chamber itself is 13 x 12 feet. This salong differs from other salojigs in
having, besides, a centre post of 7 feet girth rising

above the floor but not ' JTI reaching np to the roof ;

it is, in fact, a klirieng within a salong, being

hollow towards the top, but with aperture on one

^ide. I shifted the yellow . curtain which hung over

it, and saw the jar, a .Brooke lo« coii.) valtiahle one ; between it

and the walling were the personal ejects and

f funeral gifts — mats, baskets and weapons. The pillar
outside was furnished with handles, upon which hung
bo}’s’ nose flutes and
lute.s. There were four

formed of 6i7f«w planks, |

OK Skapan Klirieng, . .l 1 • 1 .trUfl ' 1; 1 1 "I

iM- double pillar, carved cind cannot be prised I30 y

,iiui capped with stone opejj_ It is 27 feet lons;

liiary chamber in the at its greatest length. of Kayan Sahng. or Burial

hollow top. The chamber is pro- Chamber of Iroinvood.

(Hrookt; Low Coll.) ... . , « , „ i i n t

vided with a door at iBrookc u>w toii.i

Model

OK Skapan Klirieng,
iM- double pillar, carved
and capped with stone
slab covering the mor-
tuary chamber in the
hollow top.

(Hrookt; Low Coll.)

Model of Kayan Salon^, or Burial
Chamber of Iroinvood.
(Brotike Low Coll.)

one end, and is fastened from the inside. Faces of hideous demons are
carved upon the posts, with cups for eyes. On the ridge of the loofisan
enormous wooden dragoii, and the rafters (five on each side) all end in a carved

monster called /I sc, defying description. The

Model of Ot Danom Tomb Karirtng
for preserving bones 6f the dead.
(From Dutch Borneo. Leiden Mus.)

bodies of slaves and faithful followers were
placed upon scaffolds under the floor and
between the posts side by side with the war
boat of the chief. In front of the mausoleum
is a pointed stake, i6 feet above ground,
upon which human heads werc^ stuck and
prisoners impaled. Another aaloug is not so
well preserved, ^but is larger and more mas-
sive. The chamber is 14 x 13 feet, the posts
are 12 in number, three deep, but four in a
row. The eight outside posts are 22 feet
above the ground, and the two end ones 26
feet ; the centre ones do not pierce the floor.
It was formerly the practice to drive the
principal post into the earth through the
body of a living captive or slave, a custom
still in force in some parts. A Kajaman
double klirieng^ the best in all Baloi, has the

. ' . . '' . ■' '.' ■' ' : '. , ' , / . . ' ■ . 'ii^:

LegendS’^The Story of Manging, 33g

father. On arriving at Solo, he enquired whether Manging of Sarawak was
known there, and then learnt that Manging was married to the daughter of
Rajah Pyt^ He now proceeded disguised as a poor man to his father’s
house, and succeeded in entering so far on the premises as to meet his
father’s wife, who not knowing who he was asked how he dared to enter a great
man’s house in such a guise. She was in a violent passion, and before he
could explain, abused him soundly, and by aid of the servants attacked him
with sticks and cudgels, beating and wounding him so severely that he ran
away ; returning, however, he cooked his frugal meal of ferns and leaves
• directly under his father’s^windows. JawMvhen a child had had the misfortune
to fall on the lantis of the verandah of the house, cutting open his forehead,
and inflicting a wound, which left a scar for life. While Jawi was cooking,
his father observed him and called out, ' Who are you cooking down there ?’
Jawi replied that he was from Simbo in Sarawak (the Sennah tribe were at
Simbo near Pangkalan Ampat in those days) and was the son of one Manging
of that country. Up to this time neither father nor son had recognized one
another. Jawi was aware theit his father lived in the house, but did not know
him personally. On addressing his father he turned his face upwards to the
house, when his father noticing the scar on his forehead asked him how he
came to receive such a wound, and received for repl}^ that as a child Jawi had
fallen down on the verandah ; the father then recognised and acknowledged
him as his son. Manging was very angry when he heard how his son had
been treated and seizing his kris would have stabbed his wife, who evading
him, ran away. On her asking forgiveness, and saying she did not know who
Jawi was, Manging forgave her but expressed his intention of returning to
Sarawak with his son. On learning this his wife implored him to remain,
while Jawi was to returi) loaded with presents. The upshot of the matter
wTis that Manging who wjien he left Sarawak was only known as a good carver
of Dyak ornaments, but who during his sojourn in Solo had learnt to read
and write and had become an accomplished man decided to remain with his
wife, while Jawi returned to Sennah, rich with money and valuable presents.
Amongst the latter was a gold ornament which is still in the possession of the
tribe, and is worn by the present Orang Kaya, who showed me this curious
relic, which takes the form of a gold necklet, and is made of small links run
together very much like the links of watch-chains made in Europe in
imitation of snakes. The ends of the ornament are larger than the body and
are narrower at the base than at the top, which may be a little more than
half an inch in letigth. Some beads of great age have been strung together
at the back of the necklet, which is lengthened by a piece of brass wire,
evidently a modern addition. The beads are said to be extremely valuable,
the gold work must have been made (if the necklet came from Java) before
the country was converted to Islatnism, as I have no recollection of seeing
anything like it in present use in Java, and it has all the appearance of being
of Hindu manufacture. The present Orang Kaya is thirteenth in descent
from, Manging, whose house, turned into stone, the Dyaks assert still stands in
Solo.” (Denison, ch. vi. p. 66.)

148 H. Ling Roth. — Natives of and Brit, N, Borneo,

following dimensions: the^ pillars are
carved from top to bottomi and capped
with a ponderous “ stone slab ; they are
both of the same height and stand 32
feet above the ground. The girth of one
is II feet inches, that of the other
6 feet ii^ inches.”

Mr. Hose stumbled across a coffin in
an unexpected way : “ We spent the night
in the house of one Avan Avit, also a
Barawan. Being somewhat fatigued we
retired early; and it was not until the
next morning that I discovered, at the
head of my bed, a large box which I had
not noticed the night before, and which
proved to be a coffin ; and on inquiry I
was informed that it contained the mortal
remains of the chiefs wife. As this may
appear strange, I may as well explain that
it was the custom of these people to keep

Model of Bara Narey Tomb, Sandonf; teelang,
for preserving the ashes of cremated bodies.

(From Dutch Borneo. Leiden Mus.)

a corpse in the house for three
months before burying it. They
make a large coffin of soft wood,
and decorate it with various
colours, obtained from the juice of
roots, the whole being elaborately
carved. The lid of this coffin is
rendered air-tight with a resinous
substance procured from many
of the Borneo forest trees, and
generally known as dammar, A
bamboo about 20 feet long and 3
inches in diameter is then prepared
by boring through the joints, so as
to form it into what it is really
intended for, a sort of drainpipe.
One end of this pipe is driven into
the ground, the other end is
brought through the floor of the

340

H. Ling Roth.— Natives of Sarawak and -Brit. N. Borneo:

The History OF THE Siju Idol

h.J‘ U "mentioned to me that there was a pang^a in the

head village where was preserved an idol or charm called by thfnaL of
Siju, adding I should try and see it, though I might probably not be
successlbl as no one was allowed to enter the building in question elceot
^ose of the chiefs in whose custody the idol remains. On^pquiring from
^ngara Garip whether it was true that such a jimat was pre.L"rved fn X

snrb indignant denial, and was told there was no
such a thing in existence. Finding the house in question, however, I entered

intention, but, no sooner was it known
that I had done so, than such of the inhabitants who were in the

TSttV f 'I"''' h0,„e»,a„,l the grea.ee, excitement preS

I found nothing worthy of remark in the building, which was clean loftv and

theWol is”** “"'“'."''I ■'■'d »me eighteen 'or twatv

Skulls. If the idol IS in this building it must have been (as in fact I was
afterwards told it was) placed in the roof, which is high and pointed So

sli iThaT'h r obtaining any information about this fdol of

Siju that when I proceeded to visit the n^ghbouring tribe of Brans a Serin

in?ht BranT^r T enquiries from the head-men

the Brfni fn tS '"h n Y f heard the Serin Dyak caution

e Brangs in the Land Dyak language against giving me any information

Yonl my efforts to collect anything authentic regarding Siju from this
people met with no success. The following is all I can learn regarding h s

nr- "= '*= of oopper i„ the shape of f fcg^oJ as

^me Will have it a man seated cross-legged about the size of a frog, fnd the
Dyaks know It under the name of Siju. The tradition handed doL by the
- erins IS that m ages past, four brothers, ancestors of the Serin, went to \av'i
to a place called leluk Siap near Samarang, where Siju, the eldest of the
brothers, having partaken too freely of the fish called buntal (which is said to
have the effect if not properly cooked of making the eater sTck and Sunk!
d.e . The brothers buried the body i„ Java, and^hen tS prau ,o "ttur.o
their native country. I he vessel, however, refused to move. • Depend upon
It, said the youngest of the brothers, ‘this is Siju’s spirit who is det^nineL ’
O^u this they returned, disinterred the body aild took it on bLrd Ten Jhe
vessel gave them no further trouble and they arrived safe at Serin ’ Here the

rte1rTbe‘haTbSter1e“‘'7'rH" t'"’ >PP»red to him, and faS t^ a^
the tribe had better be collected, and a great feast given, when he would come

He toI?Y" r and Siju attended the gathering

He told the people never to be afraid of their enemies, for as loS as tS

venerated and respected his memory, so long would he be with the tribe his
spirit would lead them and their warriors and when they attacked he wi
always be in advance and lead them to victory. If they cared for and Juded
hina, he would protect them and theirs from sickness and evil and would bf
m fact the guardian spirit of the tribe. After this feast Si^ dS aT and

sYrTn*h*^ ^ appears on the scene in the shape of a copper frog

Serin has never been conquered or the country taken by the Sea Dyaks, asls

ThclOiispbsato Dead, i^g

house, and inserted in the bottom of the coffin. During the first week,
after the body has been placed in the -coffin, a large torch is kept burning
day and night at the head and foot. After about three months a mauso-
leum is prepared, which is made of hard wood called billian, and raised
about 12 feet off the ground on two massive pillars carved with various
artistic designs, and figures of men and women. The body is then
removed from the house and conveyed with much ceremony to this tomb.
Everyone present sends one or more cigarettes made of native tobacco,
wrapped in the dried leaves of the wild banana (Pisang Utan) to their dead
relatives in Apo Leggan (Hades). These cigarettes are placed on the top and
around the coffin ; and, should the body be that of a man, his weapons, tools,
and a small quantity of rice, with his priok (cooking-pot), are deposited in the
tomb with him that he may be able to continue his daily pursuits in the other
world. But if of a woman, her large sun-hat, her little hoe — used for weeding
in the paddy fields — her beads, earrings, and other finery are placed with her
body, that she may not be found wanting on her arrival the other side of the
grave. The earrings are especially important.'’ (Geogr. Journ. i. 197.)

On the Rejang River the Kinahs use neither the klivkng nor the salong^
but a mortuary edifice of their own. The coffin with the body in it is placed
on a hard wood platform elevated upon two iron-wood pillars, and is covered
with a semi-cylinder of the same material. Underneath the floor the boy’s
(Awen’s son) things are hanging together with other things put there by his
friends for his use in the world of spirits — war costumes, every-day clothing,
weapons, a hurricane lamp, and a bottle of kerosine.

“ In Kajaman territory some coffins were slung upon a tree, the leaves of
which had been plucked and replaced by strips of coloured cloth, which gave
it a festive appearance. The coffin is always treated in this manner after the
hones have been removed. It is perched upon a branch and either falls to
pieces in the process of time or is carried away by the first big fresh.”
(Brooke Low )

“ The Sibuyows and Balows, and some of the Land Dyaks also, do not
burn their dead ; however, they place the bodies of the departed in canoes or
coffins, or simply wrap them in white cloth and mats, and then bury them in
graves, or, in certain cases, hang them among the branches of particular
trees ; various articles of apparel, arms, and valuables, frequently to a large
amount, being deposited with them, and offerings to the guardian spirit, or
the ghost of the departed, placed near the grave.” (Grant, p. 66.)

In some of the birds’ nest caves mouldering coffins are to be seen,
rudely carved with grotesque figures, said to have been deposited there in
bygone days by the old Sabahans : many of them are on ledges of rock at
considerable elevations.” (W. B. Fryer, Jj\.I., xvi. 232.)

Embalming, if such it be, is mentioned by Mr. Dalrymple (p. 45) : ” It is
reported [of the Dusuns] if a chief of their enemies be taken, his body is
embalmed with camphor, and his eyes being taken out, two courics are placed
in the sockets and his arhis extended, thus forming a dismal spectacle.” The
custom is also mentioned by Mr. Fryer: ‘‘One of the customs of the
Tunbunwhas [UusunsJ worth rhentioning is that of embalming the dead ;

Legends — History of the Siju Idol.

the case with nearly all the other Land Dyak tribes. This good fortune. is
attributed to Siju^s protection and assistance, and the Serins assert that when
their country was invaded, the assailants always died before they could
accomplish their purpose. The Serins were twice attacked by the Dyaks of
Senankan Tumma from Sadong, and twice were these enemies repulsed, losing
over 400 men. Not being able to obtain possession of the idol by force, the
Senankans stole it by stratagem, and wished to carry it off to their country,
but before the thieves had accomplished half of their homeward journey, the
majority were dead men. In fact, whosoever laid hands on the idol died.' In
despair therefore they threw it away in the jungle, having first broken off one
of the legs. The idol formerly wore a berowan or necklet made of gold ; this
was stolen by the Senankans, but, say the Serins, when the thief reached his
own country, he and the berowan were both turned into stone, and there
they are to the present day. At Senankan Tumma the berowan is a charm
for the tribe, and the man in stone is above ground under the verandah of the
head-house. The idol Siju, having been deprived by the Senankans of one of
his legs, could only limp with the greatest difficulty; he was therefore more
than a month in the jungle, when he encountered a clump of yellow bamboo,
touching which with His broken leg they all died. F'inally he reached Serin,
and crawled under the head-house, which was erected on the same site where
now stands the building in which Siju is still preserved. At the time of Siju’s
arrival under the pangga, a Dyak was sharpening his parang on a stone, over
which he occasionally poured water. As the water dripped down below
through the lantis of the floor, the drops fell on a large leaf called trap by the
Dyaks, making at the same time a loud and peculiar sound, not liking which
the Dyak removed to another corner of the building, and resumed his
occupation. The leaf, however, continued to follow him, and wherever he
settled himself in the head-house there was the leaf below him. This
continued till the man growing angry went under the pangga, and called out,
‘Why is this leaf always following me.’ When, on examination, Siju was
found concealed beneath it, he told the Dyak to take him up to the head-
house, collect the people, and make a feast. Siju then appeared, and told the
assembled Dyaks to tend and preserve him : if this was faithfully and carefully
done he would continue his protection and defend them against their enemies.
The Dyaks say that whenever they went on the war-path a noise, as if 1000
warriors arming and preparing for the strife, was heard in the head-house.
Once in every four years a great feast is held at Serin in honour of Siju.
This year the feast had been conducted on a large scale, and no less than 24
pigs were sacrificed. Unfortunately I arrived too late to be present, but I
was told ’that on these occasions Siju, or the idol, is taken down from the
roof of the pangga where it is kept, and divested of the bark of the pisang
tree which covers the box in which the idol is preserved. The idol is then
taken out of the box, and, at the place of worship, the white cloth, in which
it is wrapped, is unrolled, a cup full of cocoa-nut water, mixed with the leaves
of the sekadip and piningat plants, being placed at a little distance off. Siju,
say the Dyaks, jumps into the cup and proceeds to bathe, being aided by the
elders,, who brush him with fowl’s feathers, and, when his ablutions are

150 H. Ling Roth. — Natives of Sarawak and BriL N, Borneo.

this is done with the valuable Borneo camphor, abundant in the woods
in their neighbourhood, more particularly on the Kina Batungan; it is
worth some 6o/- or 8o/- a pound ; the coffins are hewn out of a solid piece of
billean (ironwood), and are of considerable value.” (J.A.I. xvi. 235.)

At a Kyan grave on the Rejang River at the foot of a tree I saw the
body, according to custom, exposed on a raised platform ; the skull had
dropped on the ground, the bones were on the scaffolding, and the personal
effects hung around.” (Brooke Low.)

“ Captain Mundy was much struck by the simplicity and beauty of the
tombs of the Dyaks.'’ They were generally erected on rising ground, in
lovely spots, surrounded by creepers and flowering shrubs, a hundred yards
from the buildings ; they were of an oblong form, composed of wooden
planks, standing about twelve feet from the ground on piles, and covered with
a sloping roof of the branches of the sago palm ; strips of broad bark were
attached according to fancy on the gables, having various devices rudely
painted upon them.” (ii. 2iq.)

Mr. Burbidge came across a stone circle which represented a Dusun
emergency burial ground. One place was pointed out to me where thirty
men and their chief had been slaughtered together and their heads taken,
only a few years ago. This was at a ford near Sineroiip, and a rude circle of
stones still marks the spot where the bodies were interred ; all the stones are
single except that which represents the chief, which has a smaller stone on its
apex. I find the custom of marking burial places with erect stones very
common among these people.” (p. 287.)

Lieut, de Crespigny was present at the death of a Dusun woman : All
the people gathered round her and commenced a howling chorus which
emulated that of a troop of their own dogs and which was continued until the
spirit had fled.” (Proc. Roy. Geogr. Soc. ii. 349.)

Jaks. — The Final Deposits.

A very wide-spread custom of the natives of the island of Borneo is that
of depositing the relics of their dead in a jar. “ The Aborigines^ generally
bury their dead near their houses, erecting over the graves little sheds,
adorned, in the case of chiefs, with bright coloured clothes, umbrellas, etc.
I once went to see the lying-in-state of a deceased Datoh, who had been dead
nine days. On entering the house I looked about for the corpse in vain, till
my attention was drawn to an old earthen jar, tilted slightly forward, on the
top of the old Chief’s goods— his sword, spear, gun, and clothing. In this jar
were the Datoh’s remains, the poor old fellow having been doubled up, head
and heels together, and forced through the mouth of the vessel, which was
about two feet in diameter. The jar itself was about four feet high. Over
the corpse was thickly sprinkled the native camphor, and the jar was closed
with a piece of buffalo hide, well sealed over with gum dammar. They told
us the Datoh was dressed in his best clothes and had his pipe with him, but

®As this was on the Mambakut River (Kimanis Bay) it is doubtful whether the people
are Dyaks.

" Mr. Treacher is speaking of the Dusuns.

34^ H. Ling iioTB.~Natms of Sarawak and Brit. N\ Borneo^

finished, the water in which he has bathed is sprinkled over the heads of the
assembled people. No one but the three head-men is permitted to see Siju in
his bath, or in fact, see him at all, they alone may enter the pangga where
Siju is preserved, and there kept in their charge. Rimo, who lives at Krian,
is the chief of these keepers, the two others, being younger, have less
influence. I am myself inclined to think that the idol or frog called Siju by
the Serin Dyaks, is but a figure of one of the Hindu gods, seated cross-legged
with folded arms, such as are often met with in Java sculptured on ancient
ruins, or are occasionally dug up in the form of copper, bronze or stone idols.
The jimat has probably been in the possession of the tribe from a remote
period, and may in some way throw a light on the earlier history of this
people. It would be most interesting to know exactly what this idol, charm
or relic really is, and I can only hope that those who follow in my footsteps
among the Land Dyaks, will be successful in elucidating the true history of
Siju and dispelling the mystery with which it is now surrounded.** (Denison
ch. vii. p. 78.)

Of the Plandok and Kikura seeking for Bamboo Shoots.

Translated from the spoken Narrative by the Rev. W. Crossland.

(N.b.) 1 he Plandok is the smallest of the deer species, and does not

stand above a foot high. The Kikura, or Kikoora, is the smallest of the turtle
species, about the size of the palm of a man s hand. The Kra is a long-tailed
monkey, and the Bruang is our old friend Bruin, the bear.

Hallo, Cousin Kikoora ! where are you going? *’ cried the Plandok, as
he spied his old friend dragging himself along.

“ Well, cousin,** he replied, I am going to get some bamboo shoots to
boil for breakfast.”

All-right, said the Plandok, We will go together.** So away the two
went till they came to a clump of bamboos.

Cousin 1 landok, said Kikoora, You go round that way and I will
go round this.*’

All-right, said the Plandok. So off they went singly. Presently the
Kikoora saw a snare hanging about a foot above the ground, so he stopped to
look at it. ‘‘ Ah ! ’* said he, “ that’s a beautiful cornelian necklace ; never saw
anything like it. It*s too high for me to reach it, and, even if I could, it
would be too big for my neck. I wish Cousin' Plandok were here. I am sure
he could reach it, and it would fit him exactly. He would look quite hand-
some with It round his neck. 1*11 go and tell him.*' So off set Kikoora in
search of the Plandok, and found him amongst the bamboos. ‘VO, Cousin
Plandok ! said Kikoora, “ come along ; I have found such a splendid necklace
of cornelian, but I could not bring it as it was too high for me to reach it.”

Nonsense ! ” said the Plandok, “you are only making fun.**

Fun 1 nothing of the kind,'* said Kikoora. “ Come yourself and see it.”

Well, I don t mind,” said Plandok. So off they set, the Kikoora leading
the way at a snail’s pace.

When they got to the place the Plandok looked about, but could see no
eautiful necklace, so he asked the Kikoora where.it was.

The Disposal of the Dead, 151

nothing else. He was to be buried that day in a small grave excavated near
the house, just large enough to contain the jar, and a buffalo was being killed
and intoxicating drink prepared for the numerous friends and followers who
were flocking in for the wake. Over his grave cannon would be fired to
arouse the spirits, who were to lead him to Kinabalu, the people shouting out,
* Turn neither to the right nor to the left, but proceed straight to Kinabalu ’ —
the sacred mountain, where are collected the spirits of all* good Dusuns,
under, I believe, the presidency of a great spirit, known as Kinaringan.”
(Treacher, Jour. Straits Asiatic Soc., No. 21, p. 103.)

Mr. Whitehead gives a somewhat different account: — “The Dusuns bury
their dead at no great distance from the campong — in Melangkap, at one end
of the village green. The graves are at first hung round with the personal
property of the departed — the clothes, small chopper, and the bamboo basket
every Dusun carries at his back ; the garments are left till they rot away. I
have seen jars half-sunken in the earth over some graves, but after a time
these are removed, and there is nothing left to show the Dusun’s last
resting-place. Small children are occasionally buried under the houses.”
(p. III.) The same author also states: — “The Murut burial customs are
rather interesting. The corpse is for the first year potted ; the dead body is
doubled up, the knees to the chin, and placed in a large jar, the jar being
carefully broken to admit it, and afterwards tied together with rattans and
cemented, the top being secured by a plate, also cemented down. As this
human jam-pot is kept in the roof of the house until the bones alone remain,
it is necessary to drain off the liquid parts ; this is done by inserting a long
bamboo pipe through the bottom of the jar into the ground below. After the
bones are dry they are placed in a smaller jar and buried. (p. 73.)

“ As I have advanced into the country I have noticed many clearings on
the ridges of the highest hills — perhaps fifty yards in length. It is in these
places that the bones of their chief men rest. As far as I understand their
ways, they place the corpse in a sort of box, fashioned sometimes like the
body of a deer, or what a Murut fancies is a resemblance, until all the flesh is
dissolved from the bones ; these are then placed in a jar, and left on the lofty
spots I have mentioned. I noticed many of these jars in my forced march
from Molu, above the sites of the old Tabun villages, and to the intense
disgust of my guide they were found broken, and the skulls extracted by the
marauding Kayans. I lately, also, discovered one near my house with the
bones nearly dissolved. It was most probably buried there before the
Borneans turned Mahomedans, as no Muruts have lived on the hills near
the capital since, at least so says tradition. It was found a couple of hundred
yards from the site of the old East India Company’s factory, which was
abandoned about eighty or ninety years ago. The poor men are said to have

^ Mr. Whitehead continues : " Whether this custom originated from the fear of the desecration
of the graves by enemies 1 am unable to say ; but as the Muruts have even journeyed to Labuan and
stolen the skulls from the cemetery, it is not improbable that they are afraid of the same thing
happening to their dead.” (p. 73.) But regarding this theft he is incorrect in attributing it to the
Muruts, for Mr. Treacher very distinctly states when spiking of this desecration of the European
graves on L.abuan : "The perpetrators of these outrages have never been discovered, notwithstanding
the most stringent enquiries.” (Brit. Borneo, p. 146.) '

Legends— Plandok and Kikura.

Why,” said the Kikoora, Cousin Plandok, are you blind ? Can't you
see it ? ’’ pointing with his snout to the snare.

‘‘ Call that a necklace,” said the Plandok.

“ Yes,” said Kikoora ; only go close up to it, and then you will see.
Your eyes are not so sharp as mine.” So the Plandok went close up, and
putting his foot on the bit of wood holding the snare down, he sent the snare
on to his neck, and the next moment was suspended high.

“ Ah ! ah ! ” said the Kikoora ; and off he crawled into the thicket.

Presently a man came along, and the Plandok hearing him, made believe
to be dead, turned up the whites of his eyes, stretched out his limbs, and
hung his jaw.

“ Ah ! ” cried the man, “ the snare’s up, and there hangs a Plandok, but
it’s as dead as a carcase.” So he cut the string and threw, as he thought, the
dead Plandok on the ground, and went on to look for more game. Up
jumped the Plandok, and bounded off in search of treacherous Cousin
Kikoora. While on his way he came upon a pithdl carefully covered over
with sticks, and then leaves and grass on the top. Over it he lightly jumped.
Not long after he met the Kikoora.

“ Hallo, Cousin Kikoora! ” said the Plandok, “come along, and I will
show you the most comfortable bedplace you ever slept upon. I would have
slept there myself, only it was not quite big enough for me, and perhaps
not quite strong enough.”

“ Well, I don’t mind,” said Kikoora, “ if I do go and take a look at it.”

Away the two went, and the Plandok soon pointed out the covered
pitfall, “ See, Cousin Kikoora,” said the Plandok, “ how neatly all the grass
is laid ; you have only to crawl on those small sticks and then you can go to

sleep there for as long as you like.”

“ Yes, Cousin Plandok,” said Kikoora, “ but don’t you see the deep hole
there ?” shoving out his snout to point below.

“ Where ?” said the Plandok, coming up behind him; and then giving
him a kick with his foot, sent poor Cousin Kikoora to the bottom.

“ Now, are you not quite comfortable. Cousin Kikoora?” cried Plandok.

“ O yes I ” he replied ; “ but how am I to get out ?”

“ I’m going,” cried the Plandok.

Kikoora, finding' it was no use to try and climb up the sides, drew in his
head and got into a corner and went to sleep. Not long after, a man came to
examine the pitfall, “Ah!” said he, “here’s profit; what is it?” He
looked about and could see nothing, till at last he caught sight of the Kikoora
in the corner. “ Oh, by my father and mother, as I’m alive, if it is not a
Kikoora I ” So he knelt down, put in his hand, and took the Kikoora out.
Then he tied the Kikoora to a stick with a piece of split cane, and left it
there, whilst he went to see after his fishing baskets.

Kvk, kr^, krd,” cried the Kra. “ Why, Cousin Kikoora, what are you
doing there, hugging a stick, as if you were warming yourself by a fire ?’

“ Warming myself ! ” said the Kikoora, indignantly ; “ if you only knew
how nice it is to be tied to this stick, you would only too gladly change
places.”

152

H. Ling Roth. — Natives of Sarawak and BriU N. Borneo.

their bones buried, while the chiefs hdve thefrs added to those of their
ancestors. I hear the Milanaus follow a custom somewhat similar. When a
chief dies, they place the body in a shed with a raised floor, and cover it over
with sand : they leave it there, till all the dissolvable parts have run through
the open flooring, and when the remains are perfectly dry, they collect and
place them in a jar. All the relations and friends are then summoned, and
they feast and rejoice for seven days.” (St. John ii. 129.)

Mr. Denison confirms the custom among the Mijanos: — “In this country
when an aged Milano is sick unto death, and no hope remains of his recovery,
it is the custom for the nearest relative to present the dying person with a
•'shroud, generally a gold-cloth. Among the northern tribes it is the custom
at this crisis for friends of the dying person to present the nearest relation-
husband, wife, or child— with small tokens of affection, such as a piece of
black cloth, tobacco, &c. The corpse is invariably kept in the house until it
is far advanced in decomposition — from ten days to a fortnight — and then, if
it can be squeezed into a jar, this is done at once, if not, the corpse is put up
a tree or covered with stones until it is reduced in dimensions.” (Jour.
Straits Asiatic Soc., No. 10, p. 184.)

And Mr. Crocker, also writing of the Milanos, says : “ When a chief dies
the body is allowed to decay, and the remains are placed in a jar, which is
deposited in a large tree or post, hollowed out for the purpose. These
mausoleums are usually made of hilian, or ironwood ; they are sometimes of
immense size and elaborately carved, and, as the wood is almost imperishable,
graves and monuments are still extant which can be traced back for genera-
tions.” (Proc. R. Geogr. Soc., 1881, p. 200.)

“ There are a couple of tombs underneath this house [at Limbawan]. It
is the custom here to bury the dead either in that position or immediately
outside the doors. Thus Limba-wan is the metropolis of Nabai and its
necropolis at the same time. ... It has been so far impossible to learn
what induces these people to utilise their shanties as sepulchral structures.
Fears of skull hunters has nothing to do with it.** . . . If the burial

custom arose out of charity to the dead, those tombs would not be so
neglected as they are : soon after burial the covering earth, held up by a few
staves of soft wood, is allowed to slip off, and the jar to lie all but open.
Many a grazing buffalo breaks through that crust of pottery, and the pigs root
as if they were hyenas.” (Witti, Diary, 18 March.)

“ A Skapan coffin I once saw was canoe-shaped, carved, and painted ;
the bottom was filled with ashes upon which the body was laid with the hair
hanging over the side for the mother to look at, and the lid sealed down with
pitch to keep in the smell. The coffin was set in one corner of the room, and
over it hung the belongings of the dead person. It was kept for a year or
more and then carried out into the open air, when the lid was prised open and
the bones collected for burial in a jar.

‘ > * "Subsequently v/e found that all the other Pagalan tribes bury their dead at a reasonable

distance outside the village. The lonely Dyak grave is rather a peculiarity of its jungle. In Dalit
you see certain tombs raised on poles above the ground ; that arrangement shows that the party died
of blow-pipe poison." {ibid.)

344 H. Ling Roth. -^Natives of Sarawak and Brit. N. Borneo.

Down dropped the Kra from a branch, and came jumping up to the
Kikoora. “ Well,” said he, you do look happy.’’

Happy! ” replied the Kikoora, ‘‘I should think I am ; just as if I was
going to be married. ^Now let me alone, and don’t trouble me.”

But,” said the inquisitive Kra, ‘‘ don’t the cane hurt you ?”

Not a bit,” said Kikoora (and how could it when he had such a shell

on ?)

Is it really so nice ?”

Yes,” said Kikoora.

'' But you look so queer,” said the Kra, cuddling a stick.”

‘‘ It is not the looks, but the feelings,” replied Kikoora.

‘‘ There is something in that,” replied Kra.

Would you like to try for a minute ?” ask Kikoora of the Kra.

Well, if it really is so comfortable, I don’t mind exchanging places just
for a minute or so,” said the Kra.

Then,” said Kikoora, ‘'just unloose this bit of cane.”

The Kra unloosed the cane, and then lay down on the stick, to which the
Kikoora bound him tightly, so that he began to cry out : “ Don’t tie it so
hard, Cousin Kikoora; it hurts.”

Yes, I dare say it does ; but it is only at first, and if you were not tied

hst you might wriggle yourself off, and never know how nice it reallv is,”

replied Kikoora.

As soon as the Kikoora had tied the Kra tight, he shambled away.

When the man came back he was amazed at the change. “ By iny
father and mother,” said he, “ as I’m alive, the Kikoora has become a Kra.”

The Kra finding himself in a fix made believe to be dead.- The man tied
his hands and legs together, slung him on a stick, and carried him home on
his shoulder. When he got to the foot of the ladder, a man in the house
cried out, “ What have you brought home a dead Kra for ?”

Dead, said the man; “ he was alive just now.” So when he got into

the house he looked at the Kra, and thinking it really was dead, he threw it

on to the floor of the verandah, and went into his room. The Kra
immediately bit the thongs from his hands and legs, jumped into the outer
verandah, and from there on to the betel-nut trees, then on into the jungle,
crying all the time, “ Kra, kra, kra.”

Out came the man and heard him, “ Oh, by my father and mother, the
dead Kra has come to life I ”

On went the Kra skipping from tree to tree, and when they were far
apart, swinging himself on to another by holding on by .his tail, and, when he
had got swing enough on, letting go, and falling amongst the young branches
of the next. At last he caught sight of the Plandok and Kikoora. “ Halloo,
Cousin Plandok, Cousin Kikoora ! where are you off to ?”

Is that you. Cousin Kra?” said the Kikoora; “why we are going to
look after uncle s fishing baskets. Will you come with us ?”

Oh, yes I said the Kra, “we’ll all three go together.” So on they
went— the Plandok, pit-a-pat, pit-a-pat, with his little hoofs ; the Kikoora
dragging himself along ; and the Kra skipping about from brandb to branch—

The Disposal of the Dead* ig^

‘‘On the Rejang river' I met '‘a funeral procession of a Punan on the
water. The boats, three in number, carrying their precious burden, the bones
of the Punan in a jar, were lashed together ; the company was composed of a
dozen women and some eighteen men, and the centre boat carried in her
bows a tree, the branches of which flare with streamers, red and yellow, black
and white. The jar was deposited in the hollow at the fop of the pillar, and
a trophy of flags was planted on a mound by the waterside, a few hundred
yards away.” (Brooke Low.)

“Death in a Murut family is an occasion for horrible wailing and
moaning ; the women sit in the verandah of the house opposite the door of
the deceased’s room, with their heads covered with cloths, and sing a most
mournful dirge, with intervals for sobs and cries, whilst the men call on their
friends to drink. The nearest relatives shave their heads; this custom ad^s
much to the ugliness of the women. The mode of burial depends much on
the status of the deceased. In the case of a slave, he or she is just buried
as a dog would be ; if, on the contrary, the head of a house or any one of
property dies, the body is placed in an old jar, often of the value of loo dollars
or more. A description of this process was sent to the Gazette some years
ago, but it will make this paper a little more complete if described again.
The corpse is first tied up in such a manner that the elbows and knees rest
against the chest, and is then placed in the jar, which has been previously
prepared by being cut at its widest circumference, the top forming a cover.
A hole about four inches in diameter is cut out of the bottom, into which a
bamboo pipe is fitted. The cover being put on, the mouth of the jar is
closed with a china bowl and the whole is sealed with a gutta-like substance
made by crushing the bark of a tree called by the Muruts ‘ Palabang.’ The
Kaladi is sometimes used for this purpose also. The next process is to cover
the whole of the jar with bright red cloth, often edged with gold tinsel.
Small pieces of wood carved in curious shapes are inserted here and there in
the cord which binds the cloth round the jar, these being charms. Some-
times the jar is placed just outside the door of the deceased’s room, his
parang, shield, umbrella, cooking-pots, gongs, &c., being hung about all
round. In the former case a staging is erected a few yards from the house,
the floor being about 5 feet from the ground and the roof about 4 feet higher.
On this staging the jar is placed, and the bamboo pipe is fixed into the bottom
of it, the other end terminating in a hole in the earth. The reason of this
arrangement is to allow all the decomposing flesh to run into the earth. In
the Jatter case it is simply placed about 2 feet from the floor of the house
and tied securely against the wall, the pipe, as before, passing through the
floor. When jars cannot be afforded wooden coffins are used, and these are
mostly placed in little huts a short distance from the house. Generally a
long box is used, but on one occasion I came across one in a house some
distance up country which was so grotesque that a separate description is
given below. After a period ranging from one to (some say) as many as ten
years, though generally about two, the last rites are performed, the relatives
giving a big feast, for which buffaloes and pigs are killed and quantities of
arrack brewed. The jar containing the corpse, or rather skeleton, is taken

345

Legends- — Plandok and Kikura*

till they came to the river. In jumped the Plandok and swam across, keeping
his head well above water; in walked the Kikoora, and went to the bottom,
and so walked across in his own fashion.

Oh, wait for me, Cousin Plandok ! cried the Kra j however shall I

across ? There are no trees here.”

“ Jump upon that log of wood,” said the Plandok, ” and you can steer
with your tail. ’ So the Kra did, but all his efforts to steer across were
useless.

The stream was strong, and he was fast being carried away, when he
spied Gamilang (a large fish) sunning himself. “ O Cousin Gamilang! ” cried
the Kra, “ do come and take me across. I’m no weight to speak of.”

“ Oh, 3'es ! I dare say,” answered the Gamilang; “you w'ant to play me
some trick.”

“No; I only want to get across to Cousins Plandok and Kikoora.”

“ Are you speaking the truth ?” asked the Gamilang.

1 ruth, replied the Kra. So the good-natured Gamilang came close to
the log, and the Kra jumped upon his back.

Half-way across, the Kra spied a stout stick floating down close at hand.
“ Cousin Gamilang, wait just a moment till I get hold of this stick that’s
coming dowm.”

“ What do you want with a stick ?” asked the Gamilang, suspiciously.

“ Oh ! only to help me up that slippery bank.”

Having got the stick, they went on, and just as they got to the bank, the
Kra fetched the Gamilang such a knock on the head that it killed him. The
Kra immediately called to his friends, and the three dragged the Gamilang on
to the bank. They were not long in rubbing off his scales and cleaning him,
and then they set to work to boil him. The fire was burning up well, and the’
iron basin was on it, and the fish inside just beginning to give off a delightful
savour to the three hungry ones, when they heard a noise — “Ugh! Ugh 1
Ugh ! ’’—and out came Bruang from the thicket.

“ Hallo, Cousin Plandok ! what are you doing here ?” ask Bruang.

“ Oh I we three are just going to get breakfast ready.”

“ Ugh ! Ugh ! ” said Bruang, “ it smells well.”

The three debated what they were to do ; for if Bruang breakfasted with
them there would be very short shares, as his paw was large and his mouth
larger. Bruang being deaf could not hear what they whispered. At last
Plandok cried out, “ Here Bruang, make yourself useful. Take this dirty iron
pan to the river, and scrub it with sand till it is quite clean.”

Off went Bruang with the pan, and scrubbed and scrubbed till he thought
the pan was clean enough, then he went back.

“ Call that pan clean I ” said the Plandok ; “ why, let’s have a look at
your paws. Cousin Bruang.” So the Bruang put up his paws, and they were
as black as soot, as they always were.

“ There,” said the Plandok, “ look how black your paws are ; you have
Hot half cleaned the pan,”

Off shambled Bruang again, and scrubbed away, and then came back
again. ^Again^hey asked to look at his paws, and they were still black, so he

154 Ling RoTH,-^Naiives of Sarawak and Brit, N, Borneo. .

down and opened, the bones cleaned, transferred to a smaller jar, and finally
buried in the graveyard amidst firing of guns and apparently much rejoicing.
These ceremonies nearly always take, place after the harvest as the Muruts
are then b^ter supplied with the wherewithal for feasts. Widowers and
widows cannot marry again until these last rites have been performed. The
coffin above referred to was about seven feet long over all and made to
represent a bird with a tail like a fish ; the body was painted with a curious
design in red, black, and white, above and below were attached flat pieces of
wood running.along the length of the body and about three inches deep, the
upper was white with a row of little figures joining hands, the lower had a
number of tassels hanging from it ; the head was ornamented with small
white squares with black dots in the centre of each, and the beak ended in
a ball painted black ; the wings were partly in stripes and partly in dots in
black and white ; the pipe leading to the earth was also painted in design.
Above the coffin were suspended a number of charms; these consisted of
boats with people in them, some firing guns, some sitting under a red cloth
awning, birds of the stiffest appearance flying, fish of novel shapes, tigers
with heads larger than their bodies (it was necessary to ask what these were
intended for), semi-circular pieces of wood painted white and dotted with
black. The whole arrangement was so curious that I endeavoured to obtain
a model of it, but was unsuccessful.” (O. F. Ricketts S. G. 348, p. 17.)

Sir Spencer St. John witnessed the following mourning ceremony among
the Muruts : “ Twenty-four girls and boys, with a few grown women, are
walking up and down the verandah, chanting, ‘ Woh, weh, woh, Isana,
mourning for the son of the chief, who has just been wounded up country.
They march in Indian file, their arms re.sting on the shoulders of the person
in front. It appears to be a mere ceremony, there being very little grief in
the tone. At first I thought it might be connected with the heavy rain and
crashing thunderstorm.” (ii. 124.)

Burial Tabu.

“ The Land Dyaks are spoken of as being very fickle as to their abode,
one year here, another there, for if two or three die the house is forsaken and
another built.” (Crossland, Miss. Life, 1867, p. 68.) Similarly Mr. Grant
relates: “It appeared that many of the people of their village of Kuap
had died, and Dyaks do not much like to live on at a place where they think
themselves likely to be haunted by the ghosts of the dead.” (p. 10.) The
house in which a death occurs must be porich or shut up for seven days, or
the ghost of the deceased will haunt it continually.” (Chalmers.)

“ On the day of a Land Dyak’s death, a feast (Man buiya) is given by the
family to their relations; if the deceased be rich, a pig and a fowl are killed,
but if poor, a fowl is considered sufficient. The apartment, and the family in
which the death occurs, are tabooed for seven days and nights, and if the
interdict be not rigidly kept, the ghost of the departed will haunt the house.”
(St. John i. 165.)

“ The hill tribes have the custom of pamoliy or taboo, which bn certain
occasions they enforce with great strictness ; they close their houses to all

346 H. Ling Roth, -^Natives of Sayawak and Brit N„ Borneo,

\ <• ^

\vas sent oif again. In the meantime the three set to work and ate up the
fish and vegetables, and when Bruang came back, he found the fire out, the
pan empty, and all his friends gone.

Story of the Deer, Pig, and Plandok.

Mr. Brooke Low’s Papers.

'‘They lived up in Tilian and used to go out to fish, but somehow or
other their fish used to disappear in their absence, so they resolved that one
should remain behind to find out the thief. The deer offered to stay at home
and the other two went out to fish. Presently came a giant and sniffed up
the smell of the fish. He came to the house and called out, ‘ Who’s there ?’
‘ I am here,’ says the deer. ‘ Oh, are you. I don’t care for you. I am
hungry. I must have some of that fish.’ ‘Oh, but it isn’t mine,” said the
deer ; ‘ it belongs to the pig and plandok, and they would never forgive me if
I gave it away or allowed you to take it.’ ‘ That’s all very well,’ says the
giant, ‘but I am hungry, the fish smells nice and I must have some, so
you had better give it to me or I will have to eat you too.’ So the deer was
shakey and had to let the giant have his own way after all, and the fish
disappeared jar after jar, and when the fish was all finished the giant went
away. When the other two came home and found the fish all gone they were
vexed with the deer for his softness and resolved that the pig should take
charge this time. So next morning after salting the fish and putting them in
jars the deer and plandok went out to fish and the pig stayed at home. Soon
came the giant and bellowed out, ‘ Hullo, who’s there ?’ ‘ I am,’ says the

pig. ‘ I say, you have got some nice fish here and I am mortal hungry, so
you had better let me have some,’ ‘ Oh, but I can’t,’ says the pig;’ the fish,
you know, does not belong to me.’ ‘ That will never do,’ says the giant ; ‘ I
am hungry, do you hear, and I must have it, so you had better make no bones
about the matter or I shall eat you too.’ So the giant ransacked the jars and
the pig was fain to look on. When he had finished, and not before, the giant
bade him good bye and went off. Presently the other two came home and
the plandok was vexed and said, ‘ You are muffs. I see I must do it myself.’
So the next morning after salting the fish and putting it in jars the pig and
the deer went out and left the plandok at home. As soon as they were gone
the plandok put a bandage round his forehead and lay down. Soon came the
giant and said, ‘ Hullo, who’s there ?’ ‘ Only me,’ says the plandok; ‘come

up, whoever you are.’ ‘ What is the matter with you ?’ says the giant. “ Oh,
I have a headache,’ says the plandok. ‘ To what do you ascribe it,’ says the
giant. ‘Why, can’t you think?’ says the plandok. ‘No, I can’t, says the
giant. ‘ Why, it’s owing to the smell of the fish; it’s nearly overpowering, and
now doesn’t it strike you that you have got one too ?’ ‘ Well I think I have,’

says the giant. ‘ Can you give me any medicine for it ?’ ‘ Well, I have no

drugs, but I can bandage you up like this, and it may do you good, do you
know, if you were to try.’ ‘Well, do try,’ says the giant, . and so he was
ordered to lie down on his back at full length, and the plandok bandaged his
head and drove the pegs so as to fasten him to the ground. ‘ Now don’t you
feel any pains in your ankles too?’ ‘Well, I think I do; suppose-you

The Disposal of the Dead. 155

strangers, and no one can go inside under the penalty of death. Some
burn, others bury their dead.” (McDougall, T.E.S., ii. 32.)

“ Amongst the Sea Dyaks the relatives and bearers bf the corpse must
return direct to the house from which they started before entering another,
as it is unlawful or unlucky to stop, w^hatever may be the distance to be
traversed.” (St. John i. 59.) “ And then at once an ulit commences, which

ends with the feast called f^awai antu, held, when required, as early as possible
after the interment. Should, however, a human head have been obtained in
the interval and paraded in the village, the restrictions are partially removed
and ornaments are permitted to be worn. The ulit is confined to the imme-
diate relatives of the deceased, and does not concern the community at large.
During its celebration music is tabued, and so is uproarious mirth ; ornaments
and gay clothing are laid aside, and deep mourning assumed. The dead
man’s groves and w^ater-courses are tabued to furnish fruit and fish for the
feast to his memory to be held after the harvest.’* (Brooke Low.)

“ If a Dayak lose his wife, he gives a feast, which is really an offering to
the departed spirit. After the death of relatives, they seek for the heads of
enemies, and until one is brought in they consider themselves to be in
mourning, wearing no fine clothes, striking no gongs, nor is laughing or
merry-making in the house allowed ; but they have a steady desire to grieve
for the one lost to them, and to seek a head of an enemy, as a means of
consoling themselves for the death of the departed. At the launching of a
new boat, preparatory to head-hunting, the spirits presiding over it are
appeased and fed, and the women collect in and about it, and chant
monotonous tunes ; invoking the heavenly spirits to grant their lovers and
husbands success in finding heads, by which they inay remove their mourning
and obtain a plentiful supply of the luxuries and necessaries of life.” (St.
John i. 63.)

“ When a Sea Dyak person dies the floor of the room in which he died is
changed.” (Brooke Low.)

Formerly among the Balaus the death of one of their tribe entailed an
ulat or ban upon the whole country ; and until this ulat was removed, which
it only could be by the capture of a head, various restrictions were placed
upon the whole community; for example, no widower could marry again, nor
could the appropriate offerings at the tombs of their deceased relatives be
made till the ulat was removed.” (Horsburgh, p. 13.)

And there is a curious tabu regarding objects used by the names borne by
the deceased, thus : “ The camphor tree abounds in the forest of Balui P6,
but the Lepu Anans and others may not touch it for a couple of years, out of
reverence for the memory of Ana Lian Avit, the powerful Kinah chief, who
died a few months ago. Similarly Dian’s name may not be uttered in Long
Sbatu, a Kinah village, it having been the name borne by a former chief here.”
(Brooke Low.)

“ The name of one who has died is not mentioned in the same manner
as whilst he was living ; the Kayans put the word urip before his name, which
signifies ‘ the spirit of the deceased.’ ” (Hose, J. A. I., xxiii. 171.)

In Sir Hugh Low’s time there was a tabu among the Sea Dyaks called

Legm^Story of a p^ and a Pig.

bandage them too.’ So the plandok bandaged his ankles and made them fast
to the floor. ‘ Now don’t you feel the pain shooting up your legs ? ’ ‘ Well,

,lo you know, I think I do.’ So the plandok bandaged his legs and secured
the ends to the floor. By this time the giant began to feel uneasy, and
finding he was unable to move he said it was painful, but the plandok said it
was all right and began pegging away to make him more secure, and the giant
continued to roar with pain until the plandok threatened to drive a peg
through his temple. When the pig and deer came home and found the giant
their prisoner they shouted for joy, and then they fell upon him and killed
him.”

Milanau Story of a Plandok, a Deer, and a Pig,

Mr. Brookp: Low’s I^apers.

“ A plandok went out for a_ stroll and fell into a pit. He could find no
way to get out. Presently came a pig to the mouth of the pit and looked in
and asked him what he was up to. ‘ Oh, don’t you know,' says the plandok,
‘ the sky is going to fall in and every one will be smashed unless he has a hole
to hide in.’ So the pig leaps in. The plandok gets on his back, but finds he
IS not yet high enough to bound out. Next comes a deer and looks in and
<isks the pig and the plandok what they are doing. ‘ Oh, don’t vou know,’
says the latter, ‘ the sky is going to fall in and every living thing will be
Clashed to atoms unless it has a hole to hide in.’ So in leaps the deer. The
plandok then makes the deer get on the back of the pig, and he clambers on
the back of the deer and bounds out of the pit and leaves the other two to
starve in the pit. The deer and the pig, wroth at being tricked, scratch the
earth on all sides of the pit and raise a mound in the centre of it the level
with the mouth, and then spring out of it. They follow the trail of the
plandok, vowing vengeance, and soon overtake him ; but the plandok climbs
a tree, from the boughs of which a bees’ nest is suspended. ‘ Come down,’
say the pig and the deer, ‘for we mean to kill you.’ ‘Oh, no,’ says the
plandok, ‘at all events not to-day. Why do you want to kill me?’ ‘ Because
you deceived us and left us in the lurch with your lies. Didn’t you say that
if we had no hole to hide ourselves in we should be crushed by the falling of
the sky ? ’ ‘Oh, yes,’ says the plandok, ‘ but I got the king to put off the day.’

‘ That won’t do,’ says the pig ; ‘ you must come down for we mean to have
your blood.’ ‘ I can’t,’ says the plandok, ‘ because the king has got me to
watch his gong’ (pointing to the bees’ nest). ‘ Is that the king’s gong ? ’ says
the deer : ‘ how I should like to ring it ! ’ ‘So you may if you let me come
down and get at a distance before you strike — the noise would deafen me.’
So the plandok sprang down and ran away to a distance. The deer took up a
stick- and struck the nest, and was instantly stung to death by the bees. The
plandok then bounded away and the pig after it in hot pursuit, and crowded
him so that he had to take refuge in a tree, round the stem of which a cobra
was curled. ‘Come down,’ says the pig, ‘that I may kill you, you false caitiff.’

‘ Well, not to-day,’ says the plandok; ‘put it off till to-morrow. I am set
here to watch the king’s girdle’ (pointing to the cobra) ; ‘ now, isn’t it pretty?
I never saw a more handsome waist-belt in my life.’ ‘That is true,’ says the

156 H. Ling Roth. — Natives of Sarawak and BriU N. Borneo,

** Pamali Mali, and it is on a house, and on everything in it for twelve days
after the decease of any person belonging to it ; during this time no one who
is not an inhabitant of the dwelling can enter it, nor are the persons usually
residing in it allowed to speak to such, nor can any thing, on any pretence
whatever, be removed from it until the twelve days of the prohibition be
expired : its conclusion is marked by the death of a fowl or pig, according to
the circumstances of the family.” (p. 260.)

'' When a death occurs amongst the Undups the entire village abstains
from outdoor labour, and remains at home for seven days in the case of a
male, for thfe.e days in that of a female, and for one in that of an infant.
During the mourning none of them sleep in their rooms, but in the open
verandah ; I believe this is to allow the spirit to have free access into the
room. The immediate relatives of the deceased are confined to their own
apartments for three days, on the first of which they have to wail for the
dead, and on the second and third of which hired wailers, at a plate a head,
perform this office for them. Betel and rice are denied them, and the wailing
is repeated at certain intervals until the gawai antu. If the deceased be a
married man the widow may not leave her room for seven days; so
everything she requires is brought to her ; she wails for her dead husband
morning and evening; she may not marry again until after the gawai antii \
if she do she is fined for adultery and desertion just as if her husband were
alive ; she is considered by custom as still belonging to him until freed from
him by the performance of the last rites of the gawai autu; and every
infidelity on her part, if discovered, is visited by the relatives with a pecuniary
penalty ; and they are not slow to resent anything in her conduct which can
be construed into a slur upon his memory.” (Crossland, Mission Life, 187/},
p. 543; Mrs. Chambers, Gosp. Miss., 1859, pp. 67-68.)

His Highness mentions a case on the Lingga where great offence was
given by a chief for marrying again without first properly laying the ulit,''
(i. 128.)

“ On the Lingga we passed one small rivulet tabooed in consequence of
a rich chief having lately died. There were some spears stuck into the bank,
and poles fixed across. No one could break through these impediments
without incurring a severe fine; but when the time of mourning [ulit] is
expired, the relatives of the deceased poison the fish in the stream, and any
of the population can be present to spear them, after which the taboo is
opened.” (Brooke i. 92.)

Mr. Crossland also mentions a river being tabued owing to a death, *and
that the river was afterwards opened by those set apart to feast the spirit of
the dead. (Miss. Life, 1867, p. 69.)

Lieut. De Crespigny notices a case of tabu among the Dusuns in
consequence of a death.“ (Proc. R. Geogr. Soc. ii. 1858, p. 348.)

i®,The news of the death of Pangeran Per Batti Sari “arrived in Coti the latter part of
January, when immediate orders were given to put on the usual mourning for forty days ; during
which period no game of any description must be played or any musical instrument. Every man
and^ale child must have his head shaved and wear a white habit, which is their mourning colour ;
the whole of the women were obliged to set up a hideous scream at certain parts of the day on a
given signal from the Sultan’s house. This order was strictly obeyed." (Dalton, p. 38.)

348 H. Ling Roth.— iVa^tWs of Sarawak and Brit. N. Borneo.

pig, and how I should like to wear it but for one day ! ’ ‘ Well, so you may,’

says the plandok, ‘ but be careful, or you may spoil it.’ So the pig got into
the folds of the snake, and was, of course, crushed to death ; and the plandok
got off, having outwitted his enemies.”

The Alligator-Bird.

“ The Alligator- Bird has the richest note of any I ever heard. It is
beautiful to hear him in the early morning, by the river side, singing to his
old friend the alligator (so goes the tradition), who has come to demand
payment for. an alleged debt, when the bird answers, ‘You know I have
nothing wherewithal to pay you — there are my feathers, take them if you will,
take them, — it is all I have to pay you with.’ This bird in appearance is
something like the thrush.” (Grant, p. 154.)

The Reason why Alligators are afraid to eat Dyaks.’“

A Story of Mount Peninjauh.

Once upon a time, a Dyak belonging to the Peninjauh village was
returning home after his day’s labours, and, as he wended his way up the
Steep ascent which leads to the houses, what was his astonishment to find
himself preceded by a large and comfortable-looking male alligator. ^ Where
are you off to ? ’ said the Dyak to the buai (alligator)— he was not at all afraid,
for in case the buai made himself disagreeable, he had his sword, and had,
moreover, an advantage in the steep, rocky ascent, to which the beast’s legs
were plainly unaccustomed. ^ I am merely taking a walk for my amusement.’
‘ Why not pay our village a visit ? ’ asked the Dyak ; ‘ we shall be glad to see
you. (He thought it best to be civil at all events.) ‘ Most happy,’ answered
buai, so on they jogged together, bathed together at the spout, at the entrance
to the village, and buai became the Dyak’s guest. He made himself so agree-
able to the family, and related so many wonderful stories about himself, what
he had done, and especially what he could do, that the credulous Dyak
thought it would be no bad ‘ spec ’ to offer him his daughter in marriage. He
did so, and buai became his son-in-law. (Be it here observed, that it is
customary among the Dyaks, when a youth marries a girl, for him to enter
his father-in-law s family, who, after supplying necessaries, enjoys the profit of
his son-in-law s labours.) The Dyak, however, soon had cause to repent of
his bargain. Not one stroke of work, not even in the way of fishing, would
buai do, and when remonstrated with, he merely opened his mouth, showed
his teeth, and grinned in a threatening manner. All day long did he lie
basking in the sun, and at meal-times (O ye store-boxes of paddy !) how he
did eat ! The Dyak’s treasured hoards of corn, laid up against a rainy day,
were soon devoured utterly, and then buai began to run in debt for rice with
the neighbours, exacting forced loans by signifi^^lt displ^^^ of his saw-like

This story is supposed by the Collector (Wm. ChalmersJ^lo be the genuine off-spring of Dyak
imagination. It is a rare thing, even for a person living among i||[em, to hear a story that is worth
recording ; in the largest tribes, there are never more than two or three of the -elders who have any
acquaintance history, and different tribes have different versions of the iame e vents.

. The Disposal of the Dead, * igy*

“A few months after the death of a Milanow the friends assemble for a
monster cock-fighting and feasting, which lasts three or four days ; sometimes
as many as three or four hundred cockjs are killed, the sacrifice being for the
benefit of the departed spirit.” (Crocker, Proc. R. Geogr. Soc., i88i, p. 201.)

Sacrifices.

‘‘ It appears evident that, in South Borneo at least, but I believe
also in the North, human victims are massacred on the death of a chief, and
on other occasions. Those slain on the death of a chief are supposed to
become his attendants and slaves in a future state. Their bodies are,
with those of the chief, placed in ornamer>ted houses erected for the
purpose of carved hard wood, on posts of some height above the ground ;
or occasional!}^, as I have been informed, in hollowed trunks of trees.” (Low
p- 335*) Mr. Burns says that, although the Kayans strenuously deny
it, human sacrifices appear to have been prevalent on the occasion of a
chief’s death. (Jour. Ind. Arch. iii. 145.) Mr. Hose confirms this. (J.A.I.
xxiii. 166.) “ In olden days when a chief died, it was customary to bury

living slaves along with the corpse ; and only two years before the district
came under Sarawak rule, three slaves were buried alive in the grave of one
Balawing, a Kayan chief of the Baram.” And Sir S. St. John says that
these sacrifices can seldom occur, or we should have heard more of them.
“ There were rumours, however, that at the death of the Kayan chief
Tamawan, whom I met during my expedition to the Baram, slaves were
devoted to destruction, that they might follow him in the future world.”
(i. 36.) Writing in 1866 Sir Chas. Brooke tells us: “ But it is still the custom
among the Kayans and other inland branches, who seldom put to death any
of their own people, but execute unfortunate captives or slaves brought from
a distance.” (i. 74.) But Bishop McDougall states that they formerly killed
slaves for the use of their dead, whom they always provide with food, weapons,
etc., for their unknown journey. (T.E.S. ii. 32.) Of the Sea Dyaks I can
only find the following note by Sir S. St. John : “ It is reported that many
years ago a Sibuyau chief sacrificed some prisoners on the graves of two of
his sons, who, in the same expedition, had been killed by his enemies.” (i. 64,)

“ I find that, as among the Kanowits and other Dayaks, after the death
of a relative they go out head-hunting, but do not kill the first person met ;
but each one they pass must make them a trifling present, which is no doubt
quickly given, to get rid of such unpleasant neighbours.” {ibid i. no.)

But if the Kyans had a bad name for human sacrifice on the death of a
relation or chief, that of the Milanos is far worse: “ Part of this tribe practise
human sacrifice on the death of any chief or man of rank, although it is now
quite extinct on the coast, owing to inter-mixture with more civilised peoples
and the prevention by Government.”

Mr. Crocker’s informant (a Milano) told him his grandfather was buried
in this way, and that a ” slave was chained to the post and starved to death,
in order that he might be ready to follow and serve his master in the other
world.” (Proc. R. Geog. Soc-, 1881, p. 200.)

Mr. Denison also states that previous to Sir James Brooke’s advent — and
the cession of the country to him — “ it was not at all an uncommon practice,

Legends~Why Alligators are afraid to eat Dyaks. 349

grinders, to the shame and disgrace of his father-in-law and all the family..
(It is one of the greatest of shameS among the Dyaks to be in debt.) At last
matters grew so desperate, that one day they all laid wait for buai, caught him
unawares, and hacked him to pieces. The news of their brother’s shameful
conduct and merited punishment soon reached the ears of alligator ‘ society,’
and so deep a feeling of ignominy was felt thereat, that to this day an alligator
will never stay to look a Dyak in the face — much less will he presume to eat
him.”

“ A rival historian of the same tribe, however, affirms that the following is
the correct account of the matter ; —

“ In the olden times, a certain Peninjauh Dyak was walking by the side
of the Sarawak river, when he saw an alligator lying on a mud-bank,
apparently in great distress, and evidently not shedding ‘ crocodile tears.’

• What news ? What is the matter with you ?’ asked the Dyak. ‘ O my
poor brother ! boo-oo-oo-ob.’ ‘ What is the matter with your brother ?’

“ ‘ He is lying at the point of death, and no medicine that we alligators
have is of any use to save him. Oh, my friend, do you knorv medicine ?’

“ ‘ A little,’ replied the Dyak.

“ ‘ O do come and cure him.’

“‘You alligators live in the water, and how am I brave enough to
venture down to your house — I, who cannot swim a stroke ?’

“ ‘ O I will manage that.’

“ ‘ But then consider the trouble,’ it was objected.

Only come and see the treasures of our house, gold and silver, gongs
and jars, mats and weapons ; and, if you doctor my brother successfully, you
shall have your pick — we will make you the richest man in Peninjauh— only
come.’

“Vanquished by these lavish promises, down went the Dyak, on the
alligator’s back, to the alligator’s house, which was built in a hole of the rock
on which Belidab Fort now stands. The house was decent and comfortable
enough, there was no lack of necessaries, but there was, at the same time, no
appearance of wealth. ‘The valuables are no doubt stowed away in the
garret,’ thought the Dyak. The sick beast was stretched on his back in the
midst of the floor— almost at his last gasp. The Dyak bade him open his
mouth ; he did so ; down went the Dyak’s hand into his gulf of a gullet, and
up he brought a leg of a Malay, still covered with portions of a very dirty
pair of trousers, half-strangling the sick alligator in his determined efforts to
effect a clearance. The cure was complete ; the thanks of the alligator-family
were profuse, but no mention was made of a tangible reward to the expectant
und impatient doctor ; at length he ventured to mention that he would like
to see the riches of which he had heard so promising an account, and was
gruffly told that they did ppt exist, and that, instead of asking for anything,
he ought to be thankffil l^ he was not eaten for supper. He was then
hidden mount the back of his deceiving guide, who set him ashore, angry,
vvet, frightened, and dirty^' then laughed in his face, and finally dived off.
hrom that time to this, however, alligators always run away when they see a
I^yak, le^t the debt then incurred should be demanded, and very dirty

158 H. Ling 1R.QTH,--Natives of Sarawak N, Borneo,

when an Orang Kaya died, to sacrifice from ten to twelve of his slaves and
...bury them with him, the poor wretches receiving a solemn admonition to
tend well upon their master in the new vvorld.” (Jour. Straits Asiatic Soc.,
‘ No, 10, p. 182.)

“ I made particular inquiries of Haji Abdulrarnan, and his followers, of
Miika, whilst I was in Brunei last year. They said that the Milanaus of their
town who remained unconverted to Islamism have within the last few years
sacrificed slaves at the death of a respectable man, and buried them with the
corpse, in order that they might be ready to attend their master in the other
world. This conversation took place in the presence of the Sultan, who said
he had often heard the report of such acts having been committed. One of
the nobles present observed that such things were rai;e^, hut that he had
known of a similar sacrifice taking place among the Bi.sayas of the River
Kalias, opposite our colony of Labuan. He said a large hole was dug in the
ground, in which was placed four slaves and the body of the dead chief. A
small supf)ly of provisions was added, when; beams and boughs were thrown
upon the grave, and earth {leaped to a great height over the whole. A
prepared bamboo was allowed to convey air to those confined, who were thus
left to starve.” (St. John i. 36.)

Of the Kanowits [?; the same traveller relates (i. 43) : — A short time
before the Rejang came under Sir James Brooke's sway, a relation of Belabun
died. Having no enemy near, he looked about for a victim. Seeing a Dayak of
the Katibas passing down the river, he and a small party followed and overtook
him just as he reached the junction; they persuaded him to come ashore, and
then seized and killed him, taking his head home iniriurnph. As this murder
took place before Sir James Brooke's jurisdiction extended over the country,
it was difficult to bring him to account, but on his rela^ons corning to
demand satisfaction. Captain Brooke insisted^ upon his paying the customary
fine, which satisfied the Katibas. . "

“ The second chief of this village is Sikalei, who, when one of his children
died, sallied out and killed the first'rnan he met — they say it was one of his
own tribe, but it was the custom to kill the first person, even if it were a
brother: fortunately they now are brqught under a Government which is
strong enough to prevent such practices.”

“Ihe most objectionable custom practised by the Dusuns was that of
human sacrifice, or snrmmijrup, as they called it ; the ostensible reason seems
to have been to send messages to dead relatives, and to this end they used to
get a slave, usually one bought for the purpose, tie him up and bind him
round with cloths, and then after some preliminary dancing and singing, one
after another tfiey would stick a spear a little way — an inch or so — into 'his
body, each one sending a message to his deceased friend as he did so. There
was even i^ore difficulty in getting them to abandon this custom than there
was to leave off head-hunting. Down in the south-east the way of managing
surmungups is for a lot of them to subscribe till the price of a slave is
raised. He is then bought, tied up, and all the subscribers grasping sirnul-
•taneously a long spear, it is thrust through him at once. This custom still
exists dn Tidong and the neighbourhood.” (W. B. Fryer, J. A. I., xvi. 234.>

350 H. Ling Roth. — Natives of 'Satawak ^and BHt. N. Borneo. ^

‘action of their progenitors be thus unpleasantly forced upon their
recollection.

Stories about the Orang Outan.

'‘A stranger or visitor might, however, load *a diary with anecdotes of
Dyaks, who going to the woods, becoming orang-utans,*^^ and after several
years, having borne many children, have returned and reverted to their
former condition. Or he might hear that females have become pregnant
by them, and borne twins, one as a human being, and another taking the
form of its jungle parent. There are many other fables of a like kind ; but
there is no truth in them, and they themselves are very far from believing
them. They would be indescribably horrified if such an experiment were
seriously proposed to them. To prove that such accounts are entirely
fabulous, they have similar ones about alligators, with whom they recount
stories of intimacy, and the probability of the one or the other is about equal.”
(Brooke i. p. 64.)

'‘The Banting people say the orang outans once helped them against
their enemies, and hence they do not injure these animals.” (St. John i. 72.)

The Turtle with a Pearl.

"The take [at Serai] was considerable, including fish of all sorts and
sizes; but there have been regrets expressed that the monster turtle, which is
said by natives at times to appear upon our coasts, and to have a priceless
pearl imbedded in his skull, was not among the catch.” (S.G. No. 174, p. 28.)

How Rats came to be Eaten.

" I asked Kurow how long the Dusun had eaten rats. His reply was
that, ' Once upon a time, a horde of rats,’ far more than ever followed the
' Pied Piper,’ I should judge by his adjectives, ' came and ate up all the rice
and kaladi.’ A conference was held by the then reigning chief in the head
house, and his advice was of stern, practical kind. 'Talking is of no use,’
said he, ' the rats have eaten all our rice : we have no other food left to us ;
ergo, we must eat up the rats ! ’ ' And so it was, and is to this day,’ said
, Kurow; but I fancied I could see a sly twinkle in his bright eyes— just the
same merry twinkle one expects to see in anyone’s face after having related a
palpably incredible story .with all due solemnity ! ” (Burbidge, p. 87.)

Why a Snake has a Stump Tail.

A Fable of the Lanp Dyaks of Lundu and Sikalaus.

" They say that in former times one of their female ancestors was pregnant
for seven years, and ultimately brought forth twins, one a human being and
the other a cobra de capella; They lived together for some time> the snake
always keeping his head well out of the way for fear of hurting his brother
with his venomous teeth, but allowing him to amuse himself with his tail.

, Beeckman at Banjarmassin says (p. 57): **The natives do really believe that these
pran-ootans] were formerly men, but metamorphised idto beasts for their blasphemy but >vhetber
he refers to the Malays or Biajous is not clear. « ^

159

' ‘ Thii Disposakoy tht Dead,

Elsewhere the same gentleman wrijes : “ Banjer was a Sultan’s man and had
once been put on a Binting Marrow station ; the man in charge of it thought
the time had come to take a little duty in blood, just to let people see the Sul^n
did not keep Binting Marrow stations for nothing. So they caught a trader,
accused him of wanting to evade the payment of duties, and tying a rope
round his wrist, fastened him to a post with his feet off the ground, and" left
him hanging there. He cried continually all day long, ‘ I have committed no
fault, I have committed no fault.’ They returned in the evening with their
creeses and hewed him to bits. Once he was present when the Tunbumohas
sunnungup-ed a rnan.*'^ He w'as a bought slave, and the Tunbumohas tied him
up with his arms outstretched (crucified in fact), and they danced round him.
At last the head man approached, and wishing him a pleasant journey to
Kina Balu, stuck his spear about an inch deep, and no more, in the man’s
body ; and another then said, ‘ Bear my kind remembrances to my brother at
Kina Balu,’ and did the same, and in this way, with messages to deceased
relatives at Kina Balu, all tliQse present slightly wounded the man. When
the dance was over they unbound him, but hp was dead. This custom
is known as surinungtip, and is pract?scd by the far inland tribes to this day.
The Tunbumohas, however, having an intuitive idea that white men might
not view such a custom with^ approval, have now abandoned it in so far that
they substitute a pig for a man.” (Fryer, Diary, 27 Feb.)

This sacrificing of slaves’ was known in Mr. Dalrymple’s time, for he
reports (p. 45.) : — “ Others, amongst the Idaan, think the passage for men into
paradise is over a long tree, which, unless they have killed a man, is scarce
practicable, perhaps for want of the slaves’ assistance. When prisoners are
taken in war, it is said a general meeting is called ; wdien the chief gives the
first blow, and tl^n the victim is struck with weapons on every side.”

The Muruts would also appear to sacrifice when they thought the
occasion warranted it : “ One of the Muruts had been murdered by a roving
party of head-hunters, killed with blow-pipes. The tribe, determining to
avenge his death, seized an old woman belonging to the hostile tribe, who
had been long living in the village, and, binding her on a bamboo grating
over the grave, proceeded to dispatch hpr with knives, spears and daggers.

“ The brother of the murdered man struck the first blow, then all joined
in till life was extinct ; the blood was allowed to flow into the grave over the
corpse ; the skull was cut into fragments, and with the corresponding

A Bintang Marrow station is made by slinging a rattan across the stream, for raising which a
heavy duty is charged, (ti/d, Diary, 4 Mar.) ♦

Mr. Hatton (Diary, i8 Mar.) mentions such a frontier marked, and on the following day
(Diary, 19 Mar.) he writes:— "We passed under a second rattan stretched across the river between
Kananap, a district of Sogolitan, and Sogolitan proper. These two rattans form one key to the
country, and if one is cut down, in defiance the Dyaks never leave the war path until the offenders’
heads are at rest with the others in their head store. On what seems to be the lower limit of
Sogolitan we noticed a queer exhibition of animosity towards Dumpas. There a rope, i.e. rattan,
was stretched across the river, from which dangled all sorts of friendly mementoes, such as
sharpened bamboos?, wooden choppers, snares, &c." (Witti, 3 June.)

At Imbok : " Among other things brought before me was a matter in connection with an
application from an interior tribe for a slave to Surmungup*' {ibid. Diary, 4 Mar.)

Legends — Spooks,

351

When- they grew up. the . cobra left the house; to dwell in the forest, but before-
leaving he told his mother to warn her children, that should, unfortunately,
one of them be bitten by the hooded snake, not to run away, but remain a
wliole day at the spot where the injury was received, and the venom would
have no poisonous effect. Not long after, he was met in the forest by his
brother, who, under the effect of surprise, drew his sword and smote off his
tail, which accounts for the blunted appearance observable in all his brethren.
The superstition of the snake curing the bite is believed ; the wounded person
being still allowed to.remain twenty-four hours in the jungle." (St. John i. 72.)

Men with Tails.

“ Men with tails are spoken of by some of the people, but this is clearly
a myth, and no source can be traced for the legend. It cannot apply to the
tail-end of the waistcloth, which is worn by all Dayaks alike, but it may have
come from the Malays, who may have applied it to the Dayaks— the Malays
themselves wearing trowsers.” (Leggatt.)

A reference to Mr. Bock’s investigations as to the existence in Borneo
of men with tails and the comic character of the explanation will suffice here.

Spooks.

‘‘ In Bintulu there are several places of legendary interest scattered within
the limits of the Residency. Between Pandan and Labang is an islet without
a name, which is washing away. Conspicuous at the head of this island is a
red-leaved durian tree, and tradition has it that if this tree ever shed its
leaves, there will be famine and pestilence {Itfpar and penyakit) throughout the
land. The island is a favourite resort of pigs and deer, and was, during
his life-time, the favoured haunt and farmstead of the late Orang Kaya
Tmnanggong Gunong. Some distance up the Binyoh, a feeder of the >
Pandan, there is supposed to exist a lake called the Penyilam, difficult of
access. Its waters are said to be salt and sea-green, and to teem with sea-
fish. A regular aquarium in fact of snakes and sharks The sky is here dark
with tempest — thunder and lightning never cease — and furious gusts of wind
for ever ruffle the surface of the lake. P'rom a rocky isle in the centre of this
inland sea, wizards and .sorcerers screech out their diabolical staves at the
howling storm, to the furious accompaniment of drums and cymbals. No
genuine Bintulu dare approach the place, and when I proposed an expedition
to visit it, I met with a point-blank refusal on all sidCs, a circumstance which
led me to conjecture that the whole thing w-as a myth, and existed only in the
minds of the credulous.

“At the junction of the Long Koyan with the Blaga, there is a pool of
water, from the centre of which rises the stump of a camphor tree of
enormous girth, and the legend is that it is guarded by an ogre, and contains
a mine of wealth, which cannot be worked without the propitiatory sacrifice
of a human being. On one of the hills in the Koyan, where tobacco grows
wild, there are said to be the bones of a dragon, crushed to death by the
ailing of a tree. On the sea shore at Kadurong Bay are the remains of a
gigantic bouse some centuries old, as is evident from its present situation, for

i6o ^ H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.

portions of the scalp, the hair attached, wi|^ divided amongst the friends and
relatives ; the nails were also extracted.

“ The Orang Kaya then proceeded to ornament a pole in the native
fashion, with strips of plantain bark, the summit of which he surmounted'
with his portion of the skull ; on either side of the centre pole, another pole
was erected, on each of which the five nails of a hand *were exposed. The
body of the woman was buried with that of the murdered man.’* (Denison,
Jour. Straits Asiatic Soc., No. lo, p. 183.)

BURIAL CUSTOMS IN DUTCH BORNEO.

"Among the Bahoii Tring Dyaks, the caiinibals f?] of Borneo, the following rites are
observed on the death of a chief ; The death of the Rajah is announced by the beating of a gong, on
hearing which ihe people at once proceed to the house of the deceased. Whilst they are gathered
there the chief’s body is washed and afterwards rubbed in with salt, and dres.sed in his best apparel,
and placed in a sitting posture : in his hands are placed his shield and mandau. After some time,
the arms. are taken away, the body is undressed, wrapped in a piece of cloth, and placed carefully on
the ground. Whilst the garments are being removed, a singer stands close by and chants a hymn,
in which he describes the road which the departed must travel, in order to come to his tribe in Ihe
other world. As a reward for instructing the spirit in the details of the long and intricate journey it
has to perform, the singer receives the clothes, mandau, and shield of the deceased. The following
day, the membej-s of the tribe are again gathered together, and as a sign of ‘fhourning shave off the
hair from the head, and also tear off either their sarong or their jacket, and run about with the upper
or lower part of the body naked ; this mourning lasts until they have had a " good harvest,” by
which is generally meant a few heads. When the people are all assembled, and have all adopted
these signs of mourning, the body is placed in the coffin and brought to a chapel, those who are
carrying the body, and the clothes which have to be deposited with the dead, taking- greht care that
they do not stumble or fall, as such an occurrence is considered an omen that the fallen will not live
long. At the tomb are generally placed four wooden idols, representing tigers, whose souls— for the
Dyaks believe that every object has a soul — are to act as servants for the good Rajah in>the other
world. As soon as the coffin is deposited in the chapel, the people return home and have a fuperal
feast, which lasts one month.” (Bock, p. 224.)

" The great tribe of Bejadjoes has two methods of paying last honours to the dead ; The dead
are either interred, which is more commonly the case, or the corpses, after being preserved for
several years, are burned to ashes, and the little that there remains of their bones are deposited in’
small wooden cabins constructed for the purpose, and which are called Santong toelang, literally bone
chamber. The latter method of honouring the material shell of the dead being accompanied with
numerous ceremonies, entails heavy expenses ; it is only customiicy among the rich or powerful
families. The bodfy is deposited in a box of planks called Kakoeroeflg, or in the trunk of a dug-out
tree, Rouen, and of which the lid is hermetically sealed by means of damar tampoinh (a sort of resin),
with which it is coated. This operation is only completed 3G hours or more after the decease, as
this lapse of time is necessary to build the coffin, and also because there are not in this country any
workpeople who are employed solely at this sort of labour. Burials, on the other hand, genially
take place twelv® hours after death, and are accompanied with far less ceremonies. The corpse is
simply washed and covered with mats, or, after having been enveloped in a white cloth, is covered
with pisan^ leaves, the whole receives a final wrapping of iplit bambu. Sometimes the bodied
also depSfiited in a coffin. The corpse lies on its back with its arms folded" over its ches^ ^efor®
burial paddy is sprinkled on the upper portion of- the body, and the legs are rubbed with rtfrfi&/the
headlB turned to thel eai^t, so that the eyes which remain^jppen, regard the setting [sw] surSr The
Dusun Dyaks also enshroud their dead or they burn Iheoi'^anh collect the ashes, which they preserve
in tree-trunks ddj out for thaf purpose.” (S. Muller, ii. 368.) ^

..jpuii^a^custodis atnong the Sihoi^gho in Borneo by Missionary Tromp (Berichte d. Rheipischen
Mission's Gesell, 1877, p. 42).

■ **^e afternoon as I was sitting 4k my desk I hear^ suddenly'a loud and painful wailing.

I hurried outside and saw t whole train of people coming the Sihong jroad. First a ipan
with a torch, "^en several men, then a whole row of wpm^Svilli masked faces crying and Weeping
loudly, and then some more men. The whole lot were coming along almost at a double.
enquiring what it was I was told something about a corpse. I then hurried all the more in order

352 H. Ling Roth.— Nativefi of Sarawak and Brit. N. Borneo. *

the place on which it stands and which is now the sea beach, must have been
air the date of its erection the bank of the river Sabatang. Its origin and
association are lost in the mist of the past. Not even the oldest inhabitant
can bestow the slightest information concerning its history, save that in
general terms, it was the abode of,a tribe of spirits, abandoned to man-eating
propensities. There is absolutely no one that can throw the^faintest light on
the subject.** (S.G. No. 134, p. 60.) '

‘‘ At about a day*s journey from the Tatau village, up the river Buan, is a
mountain called the Ga Buan. Near the top of this mountain is a large cave,
which is said to be the abode of a ferocious tiger, wRo has the power of
making himself invisible when he feels an inclination to make a meal off a
human being. ' Several people have been taken by him whilst working in the
jungle. Their companions declared that they heard a noise like thunder
proceed from the direction of the cave, and that very shortly after one of their
number disappeared in a mysterious manner, and was never seen again. No
oiie has disappeared since the time that the orang putih first came to Bintuln.

I rather hurt the feelings of the men by piggesting that the noise might
possibly be thunder, and that there were a great many ways of accounting for
the disappearance of a man in the jungle, besides that of being taken by
invisible tigers.** (E. P. Gueritz, S.G. No. 122, p. 6.)

The Buli-Dupie*s Story of the Kinabatangan Cave.

‘‘There was once a powerful Panjeran in the Kinabatangan who bad
seven sons (about thirty generations ago). This chief was famous for his
fighting powers and for his braver$^. One day he said to his eldest son, ‘ Go
and conquer some islands near Sulu,* where a powerful chief, the enemy of
the Kinabatangari people, lived. Accordingly, jtherefore, the brothers started
on their expedition with seven large prahus. After a severe fight they piroved
victorious, and with a large booty they returned to their countiy. Night
found them pulling up against the strong current near Malapi, and as
darkness set in they were just opposite a cave in the limestone cliff pn the
banks of the river. ‘ Let us,* said the eldest brother, ‘sleep in that cave; it
is easier, and we shall enjoy more comfort than in the prahus.’ , ‘,Oh, go not
there,* said the youngest brother ; ‘ I fear, if you do, some harm will come to
us.’ ‘ Do not be stupid,* replied the elder, and his voice ruled the Plhers; so
they went into the large cave by a big opening. Having slept the i^ght, the
^ youngest brother got up with the morn, and rousing his brothers, said, ‘Oh,
brothers, let us go out. I fear the cave is closing upon us ; see, olvl see, the
opening is very small.’ And, indeed, this was the fact; but the eldest
brother, who was sleepy, said, ‘You speak that which is not,* and his speech
again rul4d the rest. In vain the^youngest son reiterated his warning, arid
when the hole was getting smaller and smaller, and there was only just time
for escape, he got put, leaving his six brothers in the cave, Tlie hole was ^
Still closing, and as the youngest looked in again, he saw his brothers Pach in
the arms of a fairy-like damsel, who led them away into the cave. The, hole
shut with a bang on the brothers and their fairy ladies for ever, and to this

353

Legends — Water and Rock Spirits,

Jay ladders are kept hanging outside, and rice is thrown in by the passing.
Siihirnen to feed the long-lost brethren.” (Hatton, p. 257.)

Water and Rock Spirits.

‘‘ On the Bukar branch of the Samarahan river there is a warm spring of
which the aborigines say it is the work of spirits and they therefore will not
approach it alone.” (St. John i. 227.) So we have the statement of His
Highness the Rajah : “ Our party all slept within a small compass, as the
stream was supposed to be infested with Antus (Spirits), and was niamed
Latong Antu.”'' (ii. 184.) Mr. Chalmers relates : '‘One fall which we came
upon in descending Simpok hill particularly struck me. The Dyaks asked us
if the roar was occasioned by an ' Antu ’ who lived in the fall.” (Occ. Pap.
P-

The Moving Stone is thus described by Bishop Chambers but he does not
state where it is situated : " When I confessed my ignorance they told me I
should soon come to it, that their people had recently feasted it, and called it
Klapong sirat Bunga Nuiang (the tail end of Bunga Nuiang’s waistcloth).
They took me to the stone ; on either side of it was the framework of a hut,
and the whole was inclosed by a palisade. The stone is about five feet high,
six long, and two broad. It is the same red sandstone as the adjoining hill.
On it was tobacco, sirih, and betel-nut, recently placed there by some Undop
I)\'aks. . . In Manok’s house, and from Manang Bana, I heard more about
this stone. FHve months ago it suddenly appeared in its present place. As
there was no track in the grass nor mark of trees injured in its course, we
made sure that it could not have fallen from the hill. For some time we were
in doubt about it ; some said it had fallen from the sky, others that it was
given l)y Batara. At last Manok dreamed that it had happened thus, ‘ Bunga
Nuiang, commonly called in our traditions Simpurai, was racing with Pungga
they leapt together from Mount Rabong, in Bugow-land, and alighted on
Mount Sadok, in the Sarebas country ; whilst Simpurai was in mid-air the
end of his waistcloth dropped, and this is it.’ After Manok had declared his
dream some still doubted, so we killed a pig, having first uttered over it thiis
incantation, ‘ If this stone be l^uly a moving stone, and the waistcloth of
Simpurai, let the heart of this pig be good; if otherwise, let the heart be
had ! ’ The heart proved good, the enemy’s part of it alone being bad. This
decided the matter, and two months ago we held a ceremonial feast for three
days over the stone.” (Miss. Field, 1867, p. 464.)

"Thereis a pond at Aap on the Rejang river which the natives do not
care to approach, there being something uncanny about it.” (Brooke Low.)

“ The Kinahs have a great reverence for the rocks of the river on which
they live, and if they affirm with a Bato (River) Baloi or Bato Stdan, or Bato
whatever it may be, you may be sure they are stating the truth.” (ibid,)

“ If you are travelling in the jungle and desire to quench your thirst at a
krook, your Brunai follower will first lay his parangs or cutlass, in the bed of
the stream, with its point towards the source, so that the Spirit of the brook
shall be powerless to harm you.” (Treacher, Jour. Straits Asiatic Soc. No. 20,

P- 64.) Jjx this case, however, we have to do with a Malay belief.

Y ^

354

H. Ling Roth. — NaUves of Samvhk and Brit. N. Borneo.

“ There are two spots on this river which are accounted sacred by them
one, some twenty-five miles above their village, called Nini Sit, and the other
some six miles down the river, called Temelan ; to both these places oiferimrs
of rice and cakes are yearly made at seed-time and harvest. The first of
these places has been held in reverence by the old Lundu Dyaks, and the
Sabuyows in living here only follow them in this custom.

“Nini Sit is a collective name given to three rocks— two large and one
small— near the bank of the river, but as these rocks are only visible at very
low water the offerings are placed on a hillock close to them. The story
yvhich accounts for the origin of the custom is as follows : — Nini Sit, or as yve
should say, grandpapa and grandmamma Sit, yvere two Lundu Dyaks, who,
with their only child, led for some years a life of extreme poverty, being for
days sometimes yvithout a morsel of food. One morning they were missing ;
and parties of friends and relatives went all over the forest to look for them,
but their search proved ineffectual. After a time the head of the tribe had a
dream, in which Nini Sit appeared, and told him, that finding life unsupport-
able, they had wandered from their home, and were turned into rocks, the
smaller one being their child ; and that in future the w'hole tribe was to yvatch
them and see they were properly fed. To neglect this duty wms to bring
famine in the land ; to attend to it was to ensure plenty and prosperity.
Any person touching or treading on these rocks was sure to vomit blood, and
die in a few hours. The fear of acting against these injunctions is so great
that no Dyak will touch a single stick or tree for several yards about the
place. There are to this day many fine palm-trees overshadowing the eddying
current in this part of the river, and timber of good quality grows about the
forest here unmolested.

“ Not only are the Dyaks afraid of intruding on this sacred spot, but the
Malays also, yvho, one would suppose from their professing to worship the
only true God, would be above such silly belief. I was once passing this place,
when the conversation amongst the crew turned upon Nini Sit. As , usual,
some wonderful story was related, but in this instance by our steersman —
Assan — a staunch Mahommedan. Some months ago he, with two other
Malays, went up the river in search of the Mengkabang fruit, and, landing
near Nini Sit, he cut down a Nebong, to obtain the edible portion of the paini.
Tukang Radio, one of the crew, reproved him for his imprudence, as no one
could touch a tree near the spot without some harm happening to him. They
anchored for the night some fifteen miles from it, higher up the river, having
secured their boat strongly to a tree. They all slept soundly without awaking
once during the night. To their surprise they found themselves early next
morning at Nyambah, some ten miles from Nini Sit down the river, their boat
st\\\ firmly secured to the bank. They had to retrace their way back, and pull
up the river again, having lost a day by their imprudence in interfering with
Nini ^Sjt, and disturbing their abode. The Malay concluded his story with
the remark : — ‘ Perhaps Recause I erred ignorantly this slight punishment was
inflicted, and I was thus reminded of my duty. We were lucky to have
escaped without sickness.’ ‘ Who, after such an authenticated story,’ said a
Dyak in my boat, ‘ can doubt what has been told us by our ancestors about

355

Legends^Water and Rock Spirits.

these rocks? I, for one, Often wish to test for myself the truth of some of
our prohibitions and customs (malt dangan adat), but am deterred by facts
like what you have just related.’

''Our catechist, Bulang, a converted Dyak, who is strenuous in opposing
such traditions and customs, not long ago, when he had occasion to go up the
river, and these rocks were visible as he passed, actually trod on Nini Sit, and
struck the largest of them, in spite of the protestations of his companions,
who expected to see him drop down dead. No evil consequences accrued,
and the faith of the rest of the crew in the sacredness of these rocks was, in
this instance, somewhat shaken.

“Temelan is a small hill some six miles from the Dyak village chmni thf‘
river, believed to be the abode of three antus or spirits — Datu Juang, Petingi
Metang, and Temanggong Marang. The aid of these spirits is sought by
both Malays and Dyaks. This custom is peculiar to the Sabuyows and
Malays who live on this river, and is of comparative!}- recent date. Some
time after the Sabuyows left tlieir own river, and removed to Lundu, one of
them, named Merajan, had felled a tree at Temelan, and was converting it
into a boat. Before his work was quite done, the three abovomentioned
spirits appeared to him in a dream, gave their names, and upbraided him for
presuming to use their propert}-. They had the appearance of very old men,
with long white beards, and represented themselves as the guardians of the
Lundu river. Merajan was ordered to make seven penfeks or human figures
with the log of wood he had already cut down, and place them on Temelan
hill, to which b(;th he and his countrymen were in future to make their
offerings. But as these spirits are Mahommedans the cakes offered must not
l)e })repared with pork fat, but cocoa-nut or some vegetable oil. In the case
of Nini Sit there is not this injunction, and the sweet cakes there offered are
cooked generally with pork fat. There are now only five of these figures left,
two having been cut down by the Serabus Dyaks, in one of their head-taking
expeditions. It is generally believed that upon the approach on an enemy the
spirits upon this hill fire a gun to give timely warning to the people up the
river ; and some of the older Dyaks have solemnly assured me that they have
themselves heard these supernatural sounds, and been able to arm themselves
in time to resist the enemy.

“At this place the Malays, who are all Mahommedans, often make and
pay vows ; and sometimes both Malays and Dyaks pass seven days and
nights in solitude here, in hopes of meeting with these spirits either in a
dream or vision, from whom they expect to receive some communication by
which they might better themselves in life, or gain riches and earthly grandeur.
This custom is by the Dyaks called ‘ betapa,’ and the Malays ‘ betarak.’ . . .

“ During the yearly offerings by the Dyaks there is no bowing down to
or worshipping either the figures at Temelan or the rocks at Nini Sit; and
the whole custom evidently springs from ignorance and fear. It is a gay sight
to see the boats start upon this excursion, decorated with flags and streamers
from stem to stern, with trays of food covered with cloths of various colours,
‘^nd the gongs and drums beating in unison to the strokes of the paddles.”
(Rev. H. Gomez, Gosp. Miss.; ist July, 1865, pp. 105-11.)

356 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo.

■* % -

“On the Upper Sarawak,” writes Mr. F. R. O. Maxwell, “I passed i
curious rock in the river opposite which were a row of huts on the bank ; this
rock bore somewhat a resemblance to a pig, and the Dyaks said the legen'i
was that a pig had once run down the mountain side through a group of
Dyaks farming and plunging into the river was turned into stone. This is
novy regarded as a sacred place, and the Dyaks come here a;id make offei in<>^s
to it for good luck in any important undertaking or in tim'e of sickness. ^1
went near to examine it but was begged by the Dyaks not to touch it or it
would bring disaster to the tribe.” (S. G., 1894, p. 103.)

Mountain Spirits.

It is a difficult matter, as Sir Hugh Low remarks, to engage Land Dyaks
“to assist the adventurous traveller in the ascent of mountains, from the
superstitious dread they have of the spirits with which the summits of the
higher hills are supposed to be peopled : everything upon them is sacred to
the spirit of the place, and having got them to the top, it was difficult to
teach them to be of any service. They would by no means be instrumental in
destroying a stick, or shrub, to make us a tent or fire, until they had seen that
no harm occurred to the Malays, who had no scruples of the kind.” (p. 245.)

When Sir Spencer St. John with Sir Hugh Low ascended Kina Balu the
guide Lernaing carried an enormous bundle of charms which he used to
solicit the spirits of the mountain to favour the travellers. (St. John i. 268.)
Among the detached rocks and in the crevices grew a kind of moss, on which
the Ida’an guides declared the spirits of their ancestors fed. A grass also was
pointed out that served for the support of the ghostly buffaloes which alway.s
followed their masters to the other world. As a proof, the print of a foot was
shown me as that of a young buffalo ; but it was not very distinct, but
appeared more like the impression left by a goat or deer (i. 273), and later
on on the same day the same guides feared to spend one night in this abode
of spirits, {ibid.)

Mr. Whitehead had a similar experience on the same monntain. Kuro
his guide said a dragon lived in a certain hole. The dragon, said the guide.

“ has been heard to roar once to-day by himself and Kabong— Mr. Low, he
says, also heard it ; but unfortunately one of my men fired off a gun, which
the dragon objected to, so he did not roar again. . . . Kuro .stands

fright, with a miserable cockerel under his left arm, the bird’s tail to the front.
He now commenced another prayer to the spirits of the Dusun valhalla:
part of his prayer is about myself, ‘ Tuhan Burong ’ (my Malay name) and
tembilnng’ (the Dusun word for bird) being frequently heard; he is also
telling these invisible ghosts by which we are surrounded that we do not wish
to do any harm ; at intervals of perhaps half a minute he jerks out a long
feather from the chicken’s tail, and by the time he has finished his
incantations the bird’s tail-feathers are planted upright in a row in a small
crevice in the rock at his feet.” (p. 174.)

This may have something to do with the Dusun tradition related by Mr.
De Crespigny : “ They have not, so far as I could discover, any religion, but
they revere the name of Kina, their first leader, who having brought.them to

.357

Legends— Mountain Spirits.

this land from another, ascended the mountain Kinibalu, and was no mor?
st'(;n of men. They also kept in remembrance the name of Hung-surn-ping,
the brother of the Emperor of China, and Male-Kbata, from the same country!
whose names are, connected with a curious legend.” (Proc. Roy. Geogr.
Soc. ii., 1858, p. 347.)

On one occasion Mr. Hatton’s party camped at the foot of Mount
Meiitapom, and he fired his gun ‘‘ several times as a signal to a prahu which
had not yet come up. Some Dusuns who were fishing asked him not to fire,
as it ‘ made the spirits on Mentapom angry, and we should sure to get rain. I
cannot tell how they got hold of this curious superstition, but sure enough
half an hour afterwards the rain came down in torrents.’ ” (Diary, 20 Mar.)

“ On the Samarahan River, among the aborigines, there is a superstition
that they must not laugh at a dog or snake crossing their path. Should they
do so, they would become stones. These Dyaks always refer with respect and
awe to some rocks scattered over the summit of a hill in Sadong, saying
that they were originally men. The place was a very likely one to be
haunted— noble old forest, but seldom visited. They tell the following
story Many years ago a great chief gave a feast there, in the midst of
wliich his lovely daughter came in : she was a spoilt child, who did nothing
but annoy the guests. They at first tried to get rid of her by mixing dirt
with her food ; finding she still teased them for more, they gave her poison.
Her father, in his anger, went back to his house, shaved his dog, and painted
liini with alternate streaks of black and white. Then giving him some
intoxicating drink, he carried him in his arms into the midst of the assembly,
and placed him on the ground. The dog began to caper about in the most
ludicrous manner, which set all off laughing, the host as well as the guests,
and they were immediately turned into stone.” (St. John i. 229.)

Curious Mounds.

Bishop Chambers relates, but does not state where: ‘‘ On the road we
passed a heap of sticks and grass, to which liambai called my attention,
saying, Tugong pamula Minggi, ix.y the heap of the lie of Minggi. He
explained that Minggi, either in jest or malice, had reported the death of
Sali’s son, and thus according to Dyak custom, caused the whole house to rest
h'oin farm labour. To mark their displeasure they had made this heap, to
which every passer-by is bound to add. This is not a custom of our Balow
D^^aks, but I heard of its existence among the Undups. Minggi had
apparently set fire to this, but it was growing again. I am told a heap
sometimes accumulates until it reaches an immense height.” (Miss. Field,

p. 90.)

‘‘ There is a custom existing among the Sea Dyaks of the Batang Lupar
which I have not heard of elsewhere. Beside one of the paths in the Undup
district there are several heaps of sticks ; and in other places, of stones, called
iambun bula, or lying heaps. Each heap is in remembrance of some man who
has told a stupendous lie, or disgracefully failed in carrying out an engage-
nient ; and every passer-by takes a stick or a stone to add to the accumulation,
sayings at the time he does it, ‘ For So-and-so’s lying heap.’ It goes on for

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo .
B. Umot.

1 66

“ (i) Komang and (2) Triu. These spirits live on the summits of
high hills, and they delight in war, bloodshed, and death. When Peti
(spring traps which project bamboo spears) are set to catch beasts (pigs,
deer, &c.) in the jungle, an invocation is addressed to them to beg their help
and countenance. They are said, moreover, always to descend from their
lofty dwellings to be present at head-feasts. After death, the spirits of very
brave men are supposed to be admitted into the honourable society of
Komang. “

“(3) Umot SisP, who may be heard, if not seen, sneaking below the
houses after a feast, and picking up and munching the fragments of food
which have fallen through the interstices of tlie lath floors.

“ (4) Umot perusong and Tibong, who come and devour the paddy
after it has been stored away in its boxes in the garret, and so cause it to
come to a speedy end. (These Unwt are, I suspect, rats.)

“(5) Pcrnbach, an UmPd with an enormous appetite, who causes the
rice cooked for the family meal to be insufficient by coming (invisibly, of
course) and devouring it when still in the pot.

“ (6) Sndatlng, an Umdi known seemingly to the Dyaks of Mount
Peninjauh only, who lives amid the clefts and holes of the rocks on the hills,
and who in wet weather may be heard continually therein shivering and
bemoaning himself like a man with the ague.”^

C. Mino.

** (i) The simple Mind are the ghosts of those mortals who have died a
natural death. They specially haunt the Tinnngan, or place where corpses
are burned or buried, and render it, therefore, dangerous ground for all except
the Penimich, or sexton

subord incite position is overlooked by the Dayak narrators. It reminds one of the three powers in
the Hindoo religion, 'Brahma,' ' Vishnu,’ and ’ Siva,’ issuing from the Godhead Bram— and, in the
Dayak religion, ‘Tenabi,’ the maker of the material world; lang, the Instructor, and Jirong, the
Renovator and Destroyer, emanating from the Godhead Tapa, the great Creator: and Preserver.”
(Sj^ncer St. John i. 169.)

- Sir Hugh Low makes a considerable distinction between the Triu and the Kamang.
According to him the Triu are the martial genii of the Dyaks. In person the Triu "are supposed
to resemble the Dyaks themselve.s, whom they delight in benefiting.

"Far different from this mild and benevolent character is that of the genii of the hideous and
savage Kamang, whose joy is in the misery of mankind, and who delight in war and bloodshed and
all the other afflictions of the human race. They mix personally in the battles of their votaries,
not from any wish to assist them - though they may be, in some measure, propitiated by feasts in
their honour— but that the carnage may be increased, for they are said to inspire desperate valour.
In person they are as disgustingly ugly as they are barbarous and cruel in their dispositions ; their
bodies are covered, like those of the Oran-utan, with long and shaggy red hair ; they are mis-shapen
and contorted, and their favourite food is the blood of the human race." (Low, p. 250.)

* " Among the Malanau there are several spirits who haunt the woods and streams; they are
malignant, and afflict mankind with various diseases. Tow, Dalong, Doig, and Balanyan are spirits
of the woods ; Gin, of the sea ; Naga, of the rivers. Deog Ian, the spirit who afflicts with dropsy,
lives at the sources of rivers. Iblalangan Langit is a winged spirit, inhabits the sky, and kills with
thunder and lightning. Siag and Abong send fever and ague upon mankind.’’ (J.A.I. v. 35.)

358 H. Ling Roth.— N atives of Sarawak and Brit. V; Borneo, :'

generations, until they sometimes forget who it was that told the lie ; but
notwithstanding that, they continue throwing the stone. ' '

“ At another place, near many cross roads, there is a tree on which arc
hung innumerable pieces of rag ; each person passing tears a little bit of cloth
from his costume and sticks it there. They have forgotten the origin of this
practice, but fear for their health if they neglect it. One Dyak observed, ‘ It
IS like that custom of some European nations giving passports to those who
enter or leave their country.’ If this be a true explanation, it is, perhaps
to give the spirits of the woods notice who have passed that way, and the
Dayak’s observation shows how quick they are. and how well thev remember
what they have heard.” (St. John i. 76.)

Sir Chas. Brooke also writes : “ The extraordinary custom of hanging
rags on trees by the roadside, by every passer-by, and the practice of heaping
Stones in recollection of some past event, are found here [among Sea Dyaks^
also. But I have only heard of one instance of the former ” (i. 63) ; but later
on he says: “ In our walk to-day among the Undups, we passed two great
heaps {timbun buli) of stones and bits of wood ; each of my followers cast a
piece oil to the mounds, otherwise they said sickness would befall them. This
IS a similar (and universal) custom to the sticking of bits of rag on trees ”
(ibid, ii. 86.)

Ihe custom ot raising a cairn or heap of stones over'the grave or about
the place where a person has been murdered is also superstitioiisly observed
by the Kayans. In the vicinity of the paths on which we travelled througli
the jungde of the interior I observed several cairns, none of which my Kayan
companions would pass without severally adding to the stone heap.” (Burns
Jour. Irid. Arch. iii. 148.)

Land Dyak Bridge.

(Drawn by Capt. Bethutift. Froin J. A. St. John’s “ Eastern Archipelago.")

167

Chalmers' Land Dyak Gods.

‘‘When a Mind dies (for he, too, is mortal) he enters Rubang Sabayan
(Hades), and, coming out thence again, becomes a hcjdwi. When a bcjtlwi
dies, he becomes a hegiitnr, and, when he dies, his spiritual essence enters the
trunks of trees, and may be seen there blotching the wood with a reddish
stain ; but its real personal existence is extinct for ever.

“ (2) The Dtiait are the ghosts of men killed in war, and who have
lost their heads. They are very inimical to living men ; their place of abode
is in old forest jungle, and they have the power, moreover, of assuming the
form of beasts and headless men. One day last year a young man of this
village came running home from the jungle, and lay down in a high fever.
When asked what was the matter he said that, as he was walking near a
small stream at no great distance from the village, he saw what he imagined
to be a large squirrel sitting on the spreading roots of a tall tree. He threw
liis speaf at it and, thinking he had struck it, was running to the place where
it was, when to his horror it rose up before him in the shape of a dog, which
walked slowly off and then sat down facing him on the trunk of a fallen tree
in the form of a headless man, with a parti-coloured body drawn up to a
point just above the shoulders. He rushed away, and came home in a fever.
In came the doctor, who declared that he had seen a Bnai), who had stolen
Ills soul awa}', and that it must be recovenul, or he would die. So away
stalked the doctor into the jungle, tinkling his ‘ charm,' and in about an hour
he returned with the vagrant soul, which he declared he saw and caught by
the roadside near the spot where the Buau was seen. He pretended to poke
it into the ghost-seer’s head, and next day he was better.*

“ (3) The Fhijdbun are the ghosts of those who have met with an
accidental death ; and they spend their time in trying to injure the living, and
in bewailing their own untimely fate.”"

“ (4) Mind Kok Anak, or Sekukdk, are the ghosts of women who die in
child-bed. They live in the jungle, and frequently mount high trees, from
whence they make hideous noises to frighten belated Dyaks as they are
hastening home in the gloaming.”"

I am under deep obligation to the Venerable Archdeacon Perham for
his permission to make what use I like of his exhaustive papers, and, I think.

* Some accuse the Buau of being occasionally guilty of running off with women. In former
times, a wife, named Temunyan, was, in her husband’s absence, carried off. On his return he
searched for, and found the spirit, slew him by a trick and recovered his wife ; not, however, until
she had suffered violation. She was pregnant by the Buau, and in due time she brought forth a
son-*-a horrible monster, which her enraged husband chopped up into small pieces ; and these
immediately turned into leeches, with which the jungles are to this day unpleasantly infested.”
(Sp. St. John i. 174.)

® " Their name seems to be derived from a Dayak word meaning ' To long for,’ because it is
said they pass their time in useless wailings over their hard fate.” (Sp. St. John i. 174.)

8 The names of the Umot Mino are given in the Sentah dialect. Other tribes have slightly
different names, e.g., Mino is by some called Munua ; S»se, Siiia : PujCibun, Kejabon ; &c. Again, by
the Dyaks of the river Sadoftg, Tupa is called Tiimpa, and by the people oi Samhas, Penita. I
may also add that Hantoo, or Hantu (Ghost), is sometimes spelt Antu, and Dyak is often spelt
Dayak, being derived from the word Daya (a man). For the sake of uniformity, however, one
mode of spelling has, as a rule, been adopted. [W. C.]

CHAPTER XIII.

DAILY LIFE, FIRE, FOOD, AND NARCOTICS.

daily LIFE: Villages in picturesque spots— Land Dyak daily life— An unquiet night— Sleep—
yit^als — raftchurs — Hard-worked women — Influence of women — Female etiquette— Women’s
opinions — Women Sea Dyaks’ daily life— Sociability — No idlers — Another scene— Kiau woman’s
standard — Men’s occupation — Dusun evening amusements— Cleanliness— Dusuns’ daily life—
Muruts’ daily life— Young men’s games —Trials of strength — Natural concerts— Jumping Other
games— Whittling— Football —Swings — Greased poles — Slapping — riddles, proverbs,
&c. FIRE : Mr. Skertchly’s paper — Fire-syringe — Fire-drill — Fire-saw - Bamboo and pottery
percussion — Steel and flint— Torches. FOOD: General foods — Large variety— Roasting birds—
Cooking fish — /V/o^5— Bambu boiling — Manner of eating— Reptilia — Malanau grubs— Muriit
foods— Dusun foods— Curious pig-killing — Undisturbed meals— -Earth-eating— Cakes— Treacle-
Vinegar Food preservation, salting and drying— Famines - High food Salt- How prepared-

Taming savages by withholding salt— Watkr-Drinking— Tahukd Foods Deer genus- Other

animals — Reasons for the tabu — Killing animals talm-- New rice- Lottery-- Out of use How
made. NARCOTICS: Rice Drinks-- Female incentives - Boastfulness— Not drunkards-
Palm Wine — How obtained — Sherry cobbler — SiRi — Its uni\ersal use — Tobacco— Cigars -Quids
-Hubble-bubbles— Wild tobacco— Caladium as tobacco.

DAILY LIFE.

Mr. Grant gives a pretty sketch of Land Dyak life. ‘‘ Dyaks, without
perhaps possessing much taste for the beautiful, are generally, however, guided
by habit and necessity (hill and water) to the most picturesque spots whereon
to build their villages. This is illustrated by the position of Semban. Situated
on a pleasant elevation, its approach was through a grove of gaiJiiiti palm-trees.
This palm-tree produces a sort of sugar, arrack, and a material used for
making ropes. A bamboo panchur, or aqueduct, perched on high supports,
brought down water from a neighbouring hill. As we approached, a group
of children were playing at the foot of the hill, while at the end of the aqueduct
stood several women bathing themselves or washing their babies. Cocoa-nut
and betel-nut trees, duriens, bananas, with their large leaves, and other fruit-
trees, encompassed the whole. I left Becharas till the morning, as I was more
inclined to rest and let the people go on that night with their feast, a pig
having just been beheaded. Before retiring for the night I watched the men
dancing on the jtmgkar, in the bright moonlight, the people being seated
around, and the musicians, gongs, &c., located under a shed in the centre
of the platform.” (p. 51.) And he continues: ‘‘If you are entering the
village, you may see the ‘goodwife* and her daughter pounding away at the
paddy, and it is evident the former knows, if it is not done, she and her family
will have to starve on the morrow. And there comes her husband from a
hunting, expedition, or from some distant jungle exploration, during which he

i68 H. Ling Roth,— Natives of Sarawak and Brit, N, Borneo,

as the reader goes on he will acknowledge that to reprint these papers was
the best use to which I could put them. I give them in full.

In order the better to elucidate his subject Archdeacon Perham incident-
ally describes the marriage and funeral rites, &c., of the people, but as these
rites differ in almost every river among kindred people the accounts I have
given of these subjects, under separate headings, will not, I venture to think,
be deemed superfluous. The other notes which I have collected from various
sources, relating to the omens, ordeals, sacrifices, will, perhaps, be best
considered in the light of supplementary notes to Mr. Perham’s papers.

PETARA, OR SEA DYAK GODS.'

By the Venerable Archdeacon J. Perham.

Petara, otherwise Betara^ is, according to Marsden, Sanskrit, and adopted
into Malay from the Hindu system, and applied to various mythological
personages ; but whatever be its meaning and application in Malay, in Sea
Dyak — a language akin to Malay — it is the one word to denote Deity. Petara
is God, and corresponds in idea to the Elohim of the Old Testament.

But to elucidate the use of the term, we cannot turn to dictionary and
treatises. There is no literature to which we can appeal. The Sea Dyaks
never had their language committed to writing before the Missionaries began
to work amongst them. l"or our own knowledge of their belief, we have to
depend upon what individuals tell us, and upon what we can gather from
various kinds of pengap — long songs or recitations made at certain semi-sacred
services, which are invocations to supernatural powers. These are handed
down from generation to generation by word of mouth ; but only those who
are curious and diligent enough, and have sufficiently capacious memories,
are able to learn and repeat them ; and, as may be expected, in course of
transmission from age to age, they undergo alteration, but mostly, I believe,
in the way of addition. This tendency to change is evident from the fact
that, in different tribes or clans, different renderings of the pengap, and
different accounts of individual belief may be found. What follow^s in this
Paper is gathered from the Baku and Saribus tribes of Dyaks.

A very common statement of Dyaks, and one which may easily mislead
those who have only a superficial acquaintance with them and their thought,
is that Petara is equivalent to Allah Taala, or Tuhan Allah, “ What the
Malays call Allah Taala, we call Petara ” is a very common saying. And .it is
true in so far as both mean Deity ; but when we investigate the character
represented under these two terms, an immense difference will be found
between them, as will appear in the sequel. What Allah Taala is, we know ;
what Petara is, I attempt to show.

I have not unfrequently been told by Dyaks that there is only one Petara,
but I believe the assertion was always made upon very little thought. The
word itself does not help us to determine either for monotheism or for
polytheism, because there are no distinct forms for singular and plural in Sea.
f From the Jour. Straits Asiatic Soc. Nos. 8, lo and 14.

360 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

has been choosing a place for his next year’s farm; and that little boy with
him, he is hardly old enough to help his father on the farm. So think \-
my civdixed friend, but just look at his little hands and see whether they
not been bhsteredjand hardened by the use of sword and axe, and observe tlie

young imp sit down and prepare his
betel and sirih mixture and put it in his
little mouth as knowingly as his elders.
Peeping into the room you may see
some old woman, who, from her
wizened appearance, rough skin, and
red-stained mouth, you take for a cen-
tenarian at least. But no, she has seen
but fifty or sixt>’ harvests, and, poor
old woman, she has laboured very, ver\
hard to bring them about; she has car
ried gieat heavy loads of water from the
well, down the hill yonder, to the house,
and she has borne great weights of
firewood, which would have bent your
back double long ago, for these forty
years past. Yet she has been happy in
hei work, aind she is the mother of the
matron in the verandah, and the grand-
mother of those little urchins rolling
and kicking about on the floor there,
and laughing and crying in the very
same way that all children play and
laugh and cry all the world over.”
(P- 56.)

On one occa.sion Mr. Grant and his
friend Mr. Chalmers had an unpleasant
night, but one which does not appear
to be anything out of the ordinary in a
Dyak village. “ We soon retired to
our mosquito curtains ; but about ten
o clock I was aroused from my first
sleep by a strange screeching sound ;
presently, I was still further startled
by a tremendous gruff ‘ Get away ’ from

my friend C . I shouted too, but

the fear inspired by our shouts was

Skaran Basket.

The faint transverse lines right to left down-
wanis indicate red coloured plaits, the inter-
mediate dark lines indicate black plaits The
four sides of the ba.sket are double, the outside
being worked on to inside, which is plain cross
(herringbone) plaiting. The bottom is not
double. Height, loin.

Jielow en arpd drawing to show internal at-
achment of the matting to the wooden rim,
(Leggatt Coll.)

of short duration.

^ 1

Krx c 4.U'' • which excited our wrath seemed

the ^ unfortunate puppy that had tumbled down through

shrill 1^ ' ooringof the houses, and was venting its grief in a fearfully
trihp nf K • • ^”1 of anger were now of no avail, for the whole

timP At "P ^ concert, which lasted for some

as ey stopped. Our peace, however, was of short duration ; for,

Perham's Sea Dyak Gods. - . 169

Dyak. To us the word looks like a singular noun, and this appearance may
have suggested to some that Dyaks believe in a hierarchy of subordinate
supernatural beings with one God — Pctara — above all. I have been told,
indeed, that, among the ancients, Petara was represented as : —

Ptf/w, nadai apai
Endang nadai indai.

An orphan, without father,

Ever without mother.

which would seem to imply an eternal unchangeable being, without beginning,
without end. And this idea is perhaps slightly favoured by a passage in a
pcngap. In the song of the Head Feast,® the general object of the recitation
is to “ fetch,” that is, invoke the presence of, Singalang Buvong at the feast,
and certain messengers are lauded, who carry the invitation from the earth to
his abode in the skies. Now these are represented as passing on their way
the house of Petara^ who is described as an individual l.»eing, and who is
requested to come to the feast. There may be here the relic of a belief in one
God above all, and distinct from all ; but this belief, notwithstanding what
an individual Dyak may occasionally say, must be pronounced to be now no
longer really entertained.

The general belief is that there are many Petaras ; in fact, as many
Petaras as men. Each man, they say, has his own peculiar Petara, his own
tutelary Deity. ‘'One man has one Petara, another man another”— /af
orang jai Petara. “ A wretched man, a wretched Petara,'' is a common
expression which professes to give the reason why any particular Dyak is
poor and miserable — “ He is a miserable man, because his Petara is miserable.”
The rich and poor are credited with rich and poor Petaras respectively, hence
the state of Dyak gods may be inferred from the varying outward circum-
stances of men below. At the beginning of the yearly farming operations,
the Dyak will address the unseen powers thus : 0 kita Petara 0 kita Ini Inda
— “ O ye gods, O ye Ini Inda." Of Ini Inda I have not been able to get any
special account ; but from the use of Ini, grandmother, it evidently refers to
female deities ; or it may be only another appellation of Kita Petara. Now,
little as this is, it is unmistakeable evidence that polytheism must be regarded
as the foundation of Sea Dyak religion. But the whole subject is one upon
which the generality of Dyaks are very hazy, and not one of them, it may be,
could give a connected and lucid account of their belief. They are not given
to reasoning upon their traditions, and when an European brings the subject
before them, they show a very decided unpreparedness.

The use of the term Petara is sufficiently elastic to be applied to men.
Not unfrequently have I heard them say of us white men: “They are Petara,"
Our superior knowledge and civilization are so far above their own level, that
we appear to them to partake of the supernatural. It is possible, however,
that this is merely a bit of flattery to white men. When I have remonstrated
with them on this application of the term, they have explained that they only
mean that we appear to manifest more of the power of Petara, that to

8 Straits Asiatic Journal, No. 2, p 123. (J. P.)

Daily Life,

361

before long, a pig, having discovered something to eat under the house, grunted
forth his satisfaction ; so all the pigs grunted too, and, when they found that
the treasure was only enough for one, they squeaked at each other until I was
heartily tired of it, and till at last they got tired too. For the second time I
now turned over for a regular set-to, intending to sleep soundly for the rest
of the night ; but no — disturbance number three must commence. Aboriginal
cocks, unlike all other .cocks, who wait for dawn, must needs set up a
‘ cock-a-roolla-loo ■ periodically all through the night ; eleven o’clock p.m. and
three a.m. are favourite times. First one, and then the whole of the other
cocks take up the tutie and crow also. We will pass over sundry feline
combats ; and now the first grey streak of dawn is showing itself above the
eastern horizon, and some hundred aboriginal mothers, with their respective
hundred babies, are beginning to open their eyelids- -the opening of which is
immediately followed by that of their infantine lips, producing an effect on
the mind anything but sublime. The morning nap, after this night of disturbed
dreams, was indeed luxurious/' (p. 85.)

As Sir James l^rooke says: “Their sleep is short and interrupted; they
constantly rise, blow up the tire, and look out on the night : it is rarely that
some or other of them are not on the move.” (Keppel ii. 134.)

“ The Land Dyaks make three chief meals a day, at seven or eight in the
morning, at twelve, and at five or six in the evening. This they do when they
are at home during their rest-time. When they work hard in their farms
they often dispense with one or two of these meals, also when travelling.”
(Houghton, M.A.S , iii. p. 198.)

Regarding tlie panchuvs or aqueducts above
relerred to, and which seem to be common to all
hilly settled parts of the country, Mr. Wallace
writes : “ Water is brought to the houses by little
aqueducts formed of large bamboos split in half and
supported on crossed sticks of various heights so as
to give it a regular fall.” (i. 126.) “ Pipes of bamboo
are laid by the Dusuns at the crossings of most of
the numerous streamlets, and also lead to the fields,
forming neat little fountains (native aqueduct).”
(Witti’s Diary, 26 Nov.)

Mr. Burbidge mentions near Brunei such an
a(iueduct in which water was brought from nearly
a mile off (p. 167) and later on (p, 263) bespeaks of

one amongst the Dusuns

Gourd,

Handled for carrying water
which enters and comes out of
the handle holes. Height, gin.
Sarebas.

(Leggatt Coll.)

Mat Bottle.
real size. W. Borneo,
(peidfcu Mus.)

SO that one has only
to stoop very slightly to
drink and water vessels are readily replenished.”
But water is not always so handy. “ The water
which supplies the upper tompok is a great distance
from the village, the hill having to be descended
some 300 steps before the panchtir is arrived at ;
it necessitates a long descent and ascent for the

lyo H. Ling Roth. — Native of Sarawak and Brit, N. Borneo.

themselves, in what we can do and teach, we are as gods. Mr. Low, in his
paper on the Sultans of Bruni,® tells us that it was the title of rulers of the
ancient kingdoms of Menjapahit and Sulok. It is not uninteresting to
compare with this the application of the Hebrew Elohim to judges, as vice-
regents of God. (Psalm lxxxii. 6.)

But some of the pengap w'ill tell us more about Petara than can be got
from the conversation of the natives, and the first which I lay under
contribution is the pengap of the Besanty a ceremony which is performed over
children, and less frequently over invalids, for their recovery. It is much in
vogue amongst the Balaus, Init seldom ‘resorted to, I think, by the other clans
of Sea Dyaks. Like all Dyak lore, it is prolix in the extreme, and deluged
with meaningless verbosity. I only refer to such points in it as will illustrate
my subject.

The object of the Besant is to obtain the presence and assistance of all
Peiaras on behalf of the child — that he may become strong in body, skilful in
work, successful in farrning, brave in war, and long in life. This is about the
sum total of th(i essential signification of the ceremony. The performers are
manangSy medicine men, who profess to have a special acquaintance with
Petaras above, and with the secrets of Hades beneath, and to exercise a magic
influence over all spirits and powers which produce disease among their
countrymen. The performer then directs his song to the Petaras above, and
implores them to look favourably upon the child. Somewhere at the
commencement of the function, a sacrifice is offered, when the manangs sing
as follows : —

Raja Petam bla ngeniata,

Seragendah hla medtiy

Ngemeran ha Subak tanah lang.

Sevagendi bla meda,

Ngemeran ha ai mesei pnloh grnnong satiggang.

Seleledu bla meday

Ngemeran ha jimpu mseijugu bejampong Umpang.

Selelcding hla meday

Ngemeran ha tinting lurns mematang.

Silingiling bla meday

Ngemeran ha paling sega nshang.

Sengnngong bla meday

Ngemeran ka bunghong mesei henong balang.

Bunsu Rembia bla meday

Ngemeran ha jengha tapang hedindang.

Bunsu Kamha bla meduy

Ngemeran ha bila maram jarang.

King of Gods all look.

Seragendah who has charge of the stiff, clay earth.

Seragendi who has charge of the waters of the Hawkbell Island.

Seleledu who has charge of the little hills, like topnots of the bejampong bird.

Seleleding who has charge of the highlands straight and well defined.

" Straits Asiatic Journal, No. 5, pp. 1-16. (J. P.)

362

H. Ling Roth, — Native^ of Sarawak and Brit, N, Borneo.

unfortunate women and girls, who, as in all Dyak villages, are the carriers of
wood and water. The supply of water too at the panchur is not great and I
fancy in dry weather would soon run short. I felt for these unfortunate Dyak
women and girls as they toiled up the steep ascent from the panchur, groaning
under the weight of the lengths of bamboo tilled with water which they were
carrying to the village, and I was not surprised to learn that the Dyak
women are short-lived, and the Jaguis particularly so. Many of the women
I am told run away, and seek husbands amongst the Malay, Chinese and
Boyans in the neighbourhood. At Jagui one of the relations of the Orang
Kay a had run off with a Boy an from Tegora, and though brought back
had again eloped. (Denison, ch. iii. p. 33.) Both men and women and
the children, when old enough, work at the farms ; in the domestic economy
the women “ are the hewers of wood and the drawers of water ; and the
men look for relishes to their rice, in the shape of pigs, deer, snakes, monkeys,
and esculent roots, in the jungle, and occasionally make ends meet by doing
a little fishing.” (Chalmer’s O.P., p. 2.)

'' The gentler sex are even
more important really than the
men. They occupy positions, and
are capable of exerting surprising
influence. . . . The most tr}ing
house-work is beating out, or
husking the padi, which is placed
in a wooden trough, and pounded
by a long heavy pole held in upright
attitudes. Sometimes as many as
four and five women work together,
keeping exact time, accompanied
with far more noise than thrashing
out wheat in England. Their time
is occupied from the time of youth,
first in water-carrying, feeding
poultry and pigs, learning, and
then making cloths, and mats;
then again in farming and padi
husking, and last, thougE not least,
in watching their bairns, which
come into the world without much
ado or attention from nurses. . . .

There is a strict etiquette among
the Dyaks, more p^irtitularly among
the females ; the inmates of two
houses, within twenty yards of one another, may be strangers, and never go into
one another’s houses; meeting or passing, they merely make the casual obser-
vations of distant acquaintances. The Dyaks are particular in this respect, and
any person infringing the customary modes, would be treated as a fool or an
idiot. ... I gradually made many friends among the people, particularly

Dyak Slabhit Basket.

For carrying loads on the back.
(Leggatl Coll.)

Pcrham's Sea Dyak Gods. 171

Selingiling who has charge of the twigs of the sega rotan.

Sengungong who has charge of the full-grown knotted branches.

Bunsu Remhia Abu who has charge of the bends of the wide-spreading tapang
branches.

Bunsu Kamba equally looks down, who has charge of the plants of thin maram.

All these beings are entreated to accept the offering. And these Royal
Pdaras are by no means all whose aid is asked. Others follow : —

Bnnata Raja Petara bla ngelala sampol nilik.

A ri remang rarat bla nampai ngijap, baka kempai kajang sabidang.

Avi pandau hanyak^^ bla navipai Petara Gtiyak baka pantak labong palang.

Ari pintau kamarau sanggau, bla ngilau Petara Radau baka ti olili iikiui nabaii
bekengkang.

Ari dinding ari bla nampai maremi Petara Menani^ manah mati baka kaki long
tetiikang.

Ari bulan bla nampai Petara Tcharan, beiempan kaki snbang.

Ari mata-ari bla maremi Petara kami manak matiy baka segundi manang begitang.

A vijerit tisi langit bla nampai Petara Megit^ baka kepit ianggi Utdong tewelang.

Ari pandau bunya Petara Megu bla nampai mcki langgii katnnsong laiang.

'i'he Royal Petaras having eyes, all recognise, altogether look down.

From the floating cloud, like an evenly cut kajang, they all look and wink.
From the Pleiades", like the glistening patterns of the long flowing turl)ans,
looks also Petara Guyak.

From the Milky Way^^ like golden rings of the nahau snake, Petara Radau is
observing.

From the rainbow'^ also, beautiful in dying like the feet of an opened box,
Petara Menani is looking and bending.

From the moon, like a fasting earring also, Petara Tcbaran is looking.

From the sun beautiful in setting, like the hanging segundi^^ of the manangSy
our Petara is bending down.

From the end of heaven, like the binding band of the ianggiy Petara Mcgit is
looking.

From the evening star as big as the bud of the red hibiscus, Petara Megu is
looking.

Odd and ludicrous as this is, in its comparison of great things with small,
its teaching is very clear. As men have their personal tutelary deities, so
have the different parts of the natural world. The soil, the hills, and the
trees have their gods, through whose guardianship they produce their fruits.
And-the sun, moon, stars, and clouds are peopled with deities, whose favour
is invoked, whose look in itself is supposed to convey a blessing.

But these Pdaras are very human-like gods ; for they are represented as

This word is probably a comparatively late importation. Maioh is Dyak for ‘ many.’

(JP)

“ Literally : " the many stars," i.e , many in one cluster. (J. P.)

Literally : " the high ridges of long drought." (J. P.)

" Dinding ari," *' protection of the day," is a small part of the rainbow appearing just above
the horizon. The whole l^w is called " Anak Raja." (J. P.)

“ “ Segundi," a vessel used by the manangs in their incantations on behalf of the sick. (J. P.)

Daily Life. 363

the female part of the community. I soon learnt that great power and
inrtueiice attached to their opinions on matters in general, and that to stand
well with them was more than half any Dyak battle. ... At Briaun small
parties of Dyak women are frequently to be seen wandering over these hills,
and never without carrying a knife, which they use for various purposes,
particularly for cutting vegetables or other edibles. On meeting any of them
the never-failing questions pass — Where are you going ? or. From whence
have you come ? It is desirable to answer politely.” (Brooke i. 66, 68, 129,
130, 207.)

“As we shall see further on, the Sea Dyak women have no reason to
murmur at their condition. Their wants are few and easily satisfied. They
are eminently stay-at-home people, and rarely visit, being fond of home and
of domestic life. They have perhaps rather more than a fiiir share of labour,
but this is alwa3’S the case where the men spend so much time on the war-
path, and as the women keep the men up to the mark in this respect, they
are scarcely to be pitied if extra work fall to their lot.

“ They are earlier risers than the men, and retire to bed earlier. They
rise in fact with the earliest peep of dawn to light the fires and open the
windows. They then bathe in the river, scrubbing themselves with rough
pebbles and cleansing the pores of the skin with the powder of the langir
fruit, which lathers well and effectually removes all impurities. They do not
( lean the teeth, but they rub the gums with the fingers and rinse the mouth
and throat. The children are washed at the same time. The men do not
bathe early in the morning on account of the chill, but always do so when
perspiring from exertion, as while walking, &c., and dry themselves for a few
minutes in the sun before putting on their chawats (loin-cloths).

“ The women’s next duty is to prepare the morning meal. They eat with
the men or not as they please, but they generally prefer to feed wdth the children
after the men have finished. When breakfast is all over they clean up the
crockery and brush the floor. The pigs and poultry are fed with the refuse,
as are also the dogs.

“ They are now ready to accompany the men to the farm, or if not
required they pursue their own occupations, which are various and manifold.
As it is necessary to provide vegetables for the next meal, they visit their
gardens for this purpose and bring home with them whatever they may be
able to find in them, viz.:— cucumbers, pumpkins, . melons, capsicums, <&c.
1 apioca leaves, cucumber leaves, and sweet potato leaves are used by them as
much as anything else, and they are fond of them when boiled in water.

“ Sometimes w hen they have the time to spare, or are desirous of a change
of diet, they go out fishing with scoop nets. It is the business of the men to
provide pork, venison, and fresh fish, but the preserving is done by the women,
who smoke or pickle according to fancy. There is never a want of firewood
in a Dyak house; one of the first duties of a husband is to provide this, or he
gets into bad odour with his wife or mother-in-law. The w^ood is smoked
until every particle of moisture is evaporated out, and it becomes brittle and
liard. If the w'omen go out in the forenoon upon expeditions of the above
l<ind, thjey have to be back again by the middle of the day to cook the mid-

172

H. Ling Roth. — Natives of Sarawak and BriU N* Borneo.

making answer to the supplications of the manangs — ** How shall we not look
after and guard the child, for next year^® you will make us a grand feast of
rice and pork, and fish, and venison, cakes and drink : ” — carnal gods
delighting in a good feed, such as the Dyaks themselves keenly appreciate.

In this way the attention of these Petaras is supposed to have been
aroused, and a promise to undertake the child’s welfare obtained. At this
point, according to the assertions of the manangs, the Petaras from some
point in the firmament shake their charms in the direction of the child : —

** Since we have looked down,

Come now, friends,

Let us, in a company, wave the medicine charms.”

And so they wave the shadow of their magical influence upon the child.

But there are still more Petaras to come : —

Pupas Petam kehong langit,

Niu Pctara pnchok kaiyu.

Having finished the Petaras in mid-heavens,

We come to the Petaras of the tree-tops.

And they sing of the gods inhabiting trees, and among these are monkeys,
birds, and insects, or spirits of them. From the trees they come to the
land : —

Pupus Petara puchok kaiyu,

Nelah Petara tengah tanah.

Having finished the Petaras of the tree-tops,

We mention the Petaras in the midst of the earth.

In this connection, many more Petaras are recounted.

But the Besant tells something more than the number and names of gods.
The whole function consists of two celebrations, the second of which takes
place at an interval of a year, and sometimes more, after the first. In the
first part, the Petaras are brought ” to some point in the firmament, or it
may be, to some neighbouring hill, from which they see the child. In the
second, they are ** brought ” to the house where the ceremony is being
performed, in order to leave there the magic virtue of their presence. A large
part of the incantation is the same in both ; and at a certain part of the
second the Petaras are represented as saying ; —

“ Before we have looked down,

Now a company of men are inviting us to the feast.”

And in compliance with the invitation, they prepare for the journey
earthwards. The female Petaras are described, at great length, as putting on
their finest garments and most valuable ornaments — brass rings round their
bodies, necklaces of precious stones, earrings and head decorations, beads
and hawkbells, and everything, in short, to delight feminine taste and beauty.
Then the male Petaras do the same, and equip themselves with waist-cloth,

This refers to the concluding half of the ceremony which is performed at some subsequent
times. (J. P.)

Sarebas Dyak
Pointed
Seed Basket.

Patterns in red,
black and white,
(lirookti Low Coll.)

364 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

day meal. If they are busy on the farm, and mean to make a day of it with
the family, they take what rice they require with them early in the mornin<^
and cook it on the spot to avoid the journey to and fro. ^

“ At two o’clock in the afternoon they pound a measure of
paddy with heavy wooden pestles to free it from the husk ; each
woman is provided with a heavy mortar which is placed either
in the tcmpuan or thoroughfare, or inside the bilich or room,
and two women pound away at each. At 4 p.ni. they bathe,
and at 5 p.m. they are busy cooking for the third and last meai
of the day. After the things are cleared away they hang up
the mosquito curtains, and put the children to bed, while they
sit up for an hour or two to converse with tlie men, and retire
to rest when tired.

“In addition to the above routine of daily labour, they have
a variety of things to do, and are never idle. They have to
fetch drinking water and to nurse tlie babies, and when they
are tired of carrying them about in their arms, they strap them
on to their back with a cloth. It is also their duty to put the
paddy out to dry on the tanju (open air platform) and to watch it
from the rnai (covered verandah) to keep the fowls away from
'*• besides to prepare the cotton, and to spin the

yarn, to prejiare the dyes, and to weave clothing for themselves and their
amilies. After the harvest, they brew the toddy, which is preserved in
jars and produced upon special occasions as a great treat. .So that altogether

they have generallj- as much work as they can well get through.” (Brooke
Low.)

Dayaks are a very sociable people, and love to have their
tarnilies around them ; grandfathers spoil their grandchildren ; and during
e itavy work of the harvest, the very old ones stay at home surrounded by
merry gioups of young ones. . . . The work of the family is divided,

though perhaps the female has most continued
labour. The man builds and repairs the houses
and boats, fells all the heavy timber at the farm,
brings home the firewood, and very often nurses
the baby. ... A wife is also expected to be
polite to visitors, to bring out her finest mats, and
offer the interminable areca nut to her guests.”
(St. John i. 49, 56.)

Of the Undups Mr. Crossland writes: “Agricul-
ture IS their business, though they turn their hands to almost everything,--
house building, boat building, blacksmith’s work. You rarely see a Dyak
1 (Miss. Life, 1867, p. 71.) And Bishop McDougall : “The Dyak is not

atsy. e will not work, it is true, in the way we want, but he has always
something to do— cutting implements or making domestic articles. The
women, too, work very hard,” (T.E.S. ii. 28.)

The following picture is by Mr. Hornaday (p. 356) : “ From the numerous
posts w ich ran up through the house there hung a great many deer lantlers,

Kanovvit Open Basket.

(Hrooke Low Coll.)

Perham-s Sea Dyak Gods,

coat and turban, and brass ornaments on arms and legs. A start is then
made with several of the goddesses, renowned for their knowledge of the way
as guides, to lead the way ; but these prove to be sadly at fault, for, after
going some distance, they find the road leads to nowhere, and they have to
retrace their steps, and go by way of the sun and moon and stars ; and from
the stars they get at some peculiar grassy spot, where they find a trunk of a
fallen tree, down which they walk to our lower regions. Here they sing how
these Petavas from the skies are joined by all the Petaras of the hills and trees
and lowlands, and by Salampandai : and then all together, in one motley
company, they wend their way to the house where the Besant is being made,
just as a Dyak would bathe after coming from a long walk, so these gods and
goddesses are described as bathing, and their beauty descanted upon. Their
approach to the house I pass over, but just before going up the ladder into it,
the elder Petavas think it necessary to give a moral admonition to the whole
company : —

Ka ahi rumah anang meda ;

Unggai ka ngumbai ngiga serenti jimi.

Ka galenggang anang nentang ;

Unggai ka ngumhai ngiga iugang manok laki.

Ka vttai anang nampai ;

Unggai ka ngumhai ngiga laki.

Ka hilik anang nilik ;

Unggai ka ngumhai ngiga tajau menyadi. ,

Ka sadau anang ngilau ;

Unggai ka ngumhai ngiga padi.

To the space under the house do not look ;

Lest they should think you seek a pig’s tusk.

To the henroost do not sit opposite ;

Lest they should think you seek a tail feather of the fighting
cock.

To the verandah do not cast your eyes ;

Lest they should think you are seeking a husband.

Into the room do not peep ;

Lest they should think you are seeking a jar.

To the attic do not look up ;

Lest they should think you are seeking rice.

•After this they are supposed to enter the house, of course an invisible
company ; and to partake of the good things of the feast together with the
Dyaks, gods and men feeding together in harmony. After all is over they
return to their respective abodes.

It is a miserable, low and earthly conception of God and gods ; hardly
perhaps to be called belief in gods, but belief in beings just like themselves :
yet they are supposed to be such as can bestow the highest blessings Dyaks
naturally desire. The grosser the nature of a people, the grosser will be their
conception of deities or deity. We can hardly expect a high and spiritual
conception of deity from Dyaks in their present intellectual condition and

Daily Life. ^^5^

|„\ver jaws of wild boar, parongs, back-baskets (piahs), fish-traps, paddles and
s|)ears. Naked children scudded hither and thither over the floor, chasing
the fowls, teasing the dogs, and playing with the little gibbon, all of which
rightfully belonged to the population of the village. As we entered, we found
.a young woman with a five-foot bamboo pail on her shoulder just starting to
the river for water ; one man was sitting on the floor making a fish-trap, 'iuid
another was hewing out a new door with his hiliong. or adze-axe.”

Mr. Bnrbidge, showing the Kiau people some photographs, found the\
■‘were particularly interested in that of one lady, and examined it very
attentively ; not a bead or button escaped their quick eyes ; but they soon
l)(!gan asking questions. Was she married ? How many children had she ?
Whis she a good wife ? I asked what they meant by the last question. ‘ Well.’

they answered, ‘did she bring plenty of firewood and kaladi in ? And could
s le clean padi (rice) well ? ’ Thus a woman among these thrifty villagers
'-irn.s her good name as a wife by her capacity for physical labour.” (p. in.)

“ The Kiau men during their leisure make numbers of neat round sun-
lats, baskets, rattan mats, bark ropes, and other articles which they sell at
tamels (markets). 1 he bamboo sun-hat I never saw being rnade in Melangkap.

le Kiaus must derive a good deal of wealth from this article of commerce.”
(Whitehead, p. 157.)

Of the home life of the Dusuns, generally, Lieut, de Crespigny thus
^vntes : ‘‘The Dusuns commenced their evening amusements; the men
mending their river nets, carving handles for their swords, tops for their spear
mads, the women busy at their basket work.” He went to sleep about
ini night, and from time to time drowsily opened his eyes as a burst of louder

174 Ling Roth. — Natives of Sarawak and Brit. AT. Borneo,

low civilisation. Their’s is a conception which produces no noble aspirations,
and has no power to raise the character; yet it has a touching interest for
the Christian student, for it enshrines this great truth, that man needs inter-
communion with the Deity in order to live a true life. The Dyak works this
out in a way which most effectually appeals to his capacities and sympathies.

I turn now to a sampiy an invocation often said at the commencement of
the yearly ricc-farrning ; in other words, a prayer to those superior powers
which are supposed to preside over the growth of rice. First of all, Pulan^
Gana is invoked ; then the Sun, who is called Datu Paiinggi Mata-dri, and his
light-giving, heat-giving influence recounted in song. After the Sun comes a
bird, W\e Kajira : then the padi spirit {Saniang Padi), then the sacred birds,
that is, those whose flight and notes are observed as omens; all these are
prayed to give their presence. Leaving the birds, the performer comes to
Petani “ whein he also calls, whom he also invokes.” “ What Petara,'^ it is
asked, “ do you invoke ? ” The answer is: Pciara who cannot be empty-
handed, who cannot be barren, who cannot be wrong, who cannot be
unclean; ” and thereupon follow their names : — Sanggiil LabongyPinang Ipong,
Kling Bungai Nuiyingy Laja Btingai JawUy Bain IniUy Baiu Nyantau, Bain
NyantaVy Baiu Gaica, Batu Nyuntggaky NyawiUy Jambuy Pandongy Kendawajigy
PanggaUy Apai Mapai, Kling; each from his mythical habitation “ come all,
come every one ; without stragglers, without deserters.” And this call of the
sons of men is heard, and the Petaras make answer : “ Be well and happy,
ye sons of men living in the world.”

“ You give us rice,

“You give us cakes ;

“ You give ns rice-beer,

“You give us spirit ;

“ You give us an offering,

“You give us a spread.

“ If you farm, all alike shall get padi.

“ If you go to war, all alike shall get a head,

“If you sleep, all alike shall have good dreams.

“ If you trade, all alike shall be skilful in selling.

“In your haiids, all alike shall be effective.

“In just dealing, all alike shall have the same heart.

“ In discourse, all alike shall be skilful and connected.”

Then, leaving this company of Petaras, the sampi proceeds to invoke in a
special manner one particular Pefara, of whom more is said than of all the
preceding. This is Ini Andan Petard Buban — Grandmother Andan, the grey-
haired Petara. Her qualities are complete. “ She has a coat for thunder
and heat ; she is strong against the lightning, and endures in the rain, and
is brave in the darkness. To cease working is impossible to her. In the
house her hands are never idle, in talking her speech is pure, her heart is full
of understanding. And this is why she is called, why she is beckoned to,
why she is offered sacrifice, why a feast is spread. Slie can communicate
these powers to her servants. Moreover, they would obtain her assistance as

366 y" it. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

laughter struck his ear. ‘‘At what time they retired I know not, but on m\
awakening on the following morning at early dawn, I found my savage friends
all up and busy pounding rice for the morning meal. . . . Near me were

two children playing at cat’s-cradle, exactly as I remembered to have played it
in my own childhood.” (Proc. R. Geogr. Soc. ii. 1858, p. 344.)

“In their social institutions the Dusuns, or Idaan, are cleanly in their
habits, and their dwellings are neat and tidy in the interior.” {ibid, p. 349.)

With regard to such cleanliness, however, Mr. Whitehead’s experience
appears to have been very different : “ A mother seldom washes herself or her
children, some of the latter being besmeared from head to foot with mud and
filth, in which state they remain for months. A child of Kuro’s had a mark
on the centre of its chest as though some lump of mud had been thrown at it;

the pattern of this dirt was there during the whole time we remained in Kian

nearly three months.’* (Whitehead, p. 115.)

Nevertheless, their home life is apparently happy; “disputes, considering
that often several families occupy the same house, are rare. The Dusun is
an early riser. . . . His bed is a broad plank, his pillow a small block of

wood the size of a brick, which ... is placed under the neck. Those

Knife.

Made of five small brass blades fitted to a bambu handle; used for splitting pandanus leaves for
making mats. Cagayan-sulu. Length, pin.

(Edinhro’ Mils.)

that have them wear sarongs at night, but many have nothing but their thin
cotton clothes to sleep in. . . . They sleep in the private apartment, the

family huddling together for warmth ; a fire is kept up until nearly daylight,
when their puffing attempts amongst the dead embers may often be heard.
Before daylight has fairly established itself . . . the Dusun girls rise to

pound the rice — to separate it from the husk — for the family’s daily wants.
After a slight repast most of the household leave their homes for their outdoor
avocations, until four o’clock in the afternoon, when they return loaded with
provisions— from their gardens — and firewood. The men then busy themselves
with the various manufactures, already mentioned. About dusk the evening
meal is partaken of.’* {ibid, pp. 108-9.)

“Among the Dusuns the men till and hunt, the women carrying wood
and water and attending p)rincipally to household duties, seldom going afield
except when all hands are wanted.’* (Denison, Jour. Straits Asiatic Soc.,
No. 10, p. 184.)

“ Among the Muruts the women till the soil and reap the padi, roam the
forest in search of edible leaves and fungi, while the men hunt, fish, and make
war, and when not employed in any of these occupations remain idle, as they
never help the women in the fields.” {ibid, p. 184.)

Perham's Sea Dyak Gods, 175

being the chief-keeper of the broad lands and immenses, where they may
fnrni and fill the padi bins; the chief-keeper of the long winding river, where
they may beat the strong tuba root, as chief-keeper of the great rock, the
parent stone, where they may sharpen the steel-edged weapons ; as chief-
keei)er of the bee-trees, where they may shake the sparks of the burning
torches.” But to watch over the farm and guard it from evils is her special
province ; and for this her presence is specially desired.

“ If the mpangau^*' should hover over it, let her shake at them the sparks of
fire.

“If the bengas should approach, let her squeeze the juice of the strong tuba

root.

“ If the ants should come forth, let her rub it (the farm) with a rag dipped in
coal-tar.

“ If the locusts should run over it. let her douch them with oil over a bottle

full.

“ If the pigs should come near, let her set traps all day long.

“ If the deer should get near it, let her kill them with bamboo spikes.

“If the mouse-deer should have a look at it, let her .set snares all the day long.
“If the roe should step over it, let her set baml)00 traps.

“ If the sparrows should peck at it, let her fetch a little gutla of the tckalong

tree.

“ If the monkeys should injure it, let her fix a rotan snare.

“That there may be nothing to hurt it, nothing to interfere with it.”

In answer to their entreaty, she replies in a similar way to the Petaras
before - mentioned, and pronounces upon them her blessings of success,
prosperity and wealth, and skill, as a return for the offering made to her.
And thus the Dyak thinks to buy his padi crop from the powers above.

Ini AnclaUf as she is preparing to take leave of her worshippers according
to the sampij bestows some charms and magical medicines, mostly in the form
of stones, and afterwards gives a parting exhortation : —

“ Hear my teaching, ye sons of men.

“ When you farm, lie industrious in work.

“ When you sleep, do not be over-much slaves of the eyes.

“ When people assemble, do not forget to ask the news.

“ Do not quarrel with others.

“ Do not give your friends bad names.

“ Corrupt speech do not utter.

“ Do not be envious of one another.

“ And you will all alike get padi.

“ All alike be clean of heart.

“ All alike be clever of speech.

“ I now make haste to return.

“ I use the wind as my ladder.

“ I go to the crashing whirlwind.

“ I return to my country in the cloudy moon.”

A kind of a bug. (J. P.)

A peculiar insect destructive to the young padi plants. (J. P.)

Daily ' hife.

367

“ . . . About twenty boys [Hill Dyaks] were playing at a game

something like whdt we call prisoners’ base.” (Wallace, iV 103 ) ‘‘The Hill
Dyak young men first had a trial of strength, two boys sitting opposite each
other, foot being placed against foot, and a stout stick grasped by both their
hands. Each then tried to throw himself back, so as to raise his adversary
up from the ground, either by main strength or by a sudden effort. Then one
of the men would try his strength against two' or three of the boys • and
afterwards they each grasped their own ankle with a hand, and while one
stood as firm as he could, the other sw'ung himself round on one leg, so as to
strike the other’s free leg, and tr)- to overthrow him. When these games had
been played all round with varying success, we had a novel kind of concert.
Some placed a leg across the knee and struck the fingers sharply on the ankle,
others beat their arms against their sides like a cock when he is going to crow!
tlius making a great variet\- of clapping sounds, while another with his hand
under his arm-pit produced a deep trumpet note ; and as they all kept time
\eiv well, the effect was by no means unpleasing. This seemed quite a
favourite amusement with them, and they kept it up with much spirit.”
{ihid, i. 105,)

Sir Chas. Brooke once found his men, during an expedition, trying their
skill in jumping. “ The natives do not, as a rule, e.xcel in this exercise, and
few can compete with a moderate white jumper.” (ii. 264.)

The Undups are good wrestlers, and a favourite amusement is to
wrestle in the water.” (Crossland.) “ Another game is to put two fingers of
one opponent against two fingers of another, the elbows being placed on a
table or log, each party trying to force the others fingers backward. Then
they have spill catching, the spills are pkiced on the palm of the hand, thrown
up, and have to be caught on the back of the hand, and vice-vcrsad' (Crossland.)

We have already seen that tops are played with by children. Mr. F. R. O.
Maxwell writes me of the Sea Dyaks : — “ The boys play games, but, with
the exception of the top, the young men look upon games as beneath them.
They spend their evenings and spare time principally in whittling with a
knife, carving a parang handle, making a parang sheath, or a paddle, fishing-
net, and things of that kind.”

Mr. Burbidge describes “watching the young Kadyans playing at football
on the beach. The players stand in a circle, three or four yards in diameter,
and the ball is kicked in the air by the player to whom it falls nearest. To do
this properly requires great dexterity, as the ball is struck with the sole of the
oot ; and a party of good players will thus keep a ball in the air for sevend
minutes, by each kicking it upwards just as it is about to fall. The ball itself
IS a light hollow one, of rattan open-work, about the size of an ordinary
cricket ball; and the game closely resembles shuttle-cock, as played in China.”
(Burbidge, p. 243.)

At Mukah as “we were passing down we saw many swings erected, and
large numbers congregated around them, who were swinging and yelling with
every demonstration of lightheartedness and freedom. These swings consist
of a stout single rattan attached to a high derrick, having guys to keep it
from swaying to and fro; the end of the rattan has a loop within a few feet

176 H. Ling Roth; — Natives of Sarawak and Brit N, Borneo,

Traditionary lore and popular- thought thus tell the same tale ; the latter
imagines the universe peopled with many gods, so that each man has his own
guardian deity ; and the former professes to put before us who and what, at
^Jeast, some of these are. The traces of a belief in the unity of deity referred
to at the beginning of this paper, is at most but a faint echo of an ancient
and purer faith ; a faith buried long ago in more earthly ideas. Yet even
now Dyaks are met with who say that there is only one Petara ; but when
they are confronted with the teaching of the pengapy and with unmistakeable
assertions of gods many, they explain this unity as implying nothing more
than a unity of origin. In the beginning of things there was one Petara
just as there was one human being; and Petara was the ancestor of a
whole family of Petaras in heaven and earth, just as the first man was the
ancestor of the inhabitants of the world. But this unity of origin does not
amount in their minds to a conception of a First Great Cause ; yet it is an
echo of a belief which is still a silent witness to the One True God.

It has been said that “ every form of polytheism is sprung from nature
worship.” It is very clear that Dyak gods are begotten of nature’s manifold
manifestations. Ini Andan seems a concrete expression of her generating
producing power. The sun and moon, stars and clouds, the earth with its
hills and trees and natural fertility, are all channels of beneficial influences
to man, and the Dyak feels his dependence upon them ; he has to conduct
his simple farming subject to their operations; his rice crop depends upon
the weather, and upon freedom from many noxious pests over which he feels
little or no control — rats, locusts and insects innumerable ; he gets gain from
the products of the jungle, and loves its fruits : high hills suftounded with
floating clouds, and the violent thunder storms', are regarded with something
of mysterious awe ; he must invoke these powers, for he wants them to be on
his side in the weary work of life’s toils, and the struggle for existence ; and
thus he imagines each phenomenon to be the working of a god, and worships
the gods he has imagined,

I must now refer to three beings which have been mentioned before, and
which occupy a peculiar position in Dyak belief, as holding definite functions
in the working of the world. These are Salampandai, Pnlang Gana, and
Singalang Burong,

Salampandai is a female spirit, and the makfer of men, sopie say by her
own independent power, some by command of Petara, The letter relate that
in the beeginning Petara commanded her to make a man, arid she made one of
stone, but it could not speak and Petara refused to accept it. She set to
work again and fashioned one of iron, but neither could that speak, and so
was rejected. The third time she made one of clay whith had thi? power of
speech, and Petara was pleased, and said : “ Good is the man you have made,
let him be the ancestor of men.” And so Salampandai ever afterwards
formed human beings, and is forming them now, at her anvil in the unseen
regions. There she hammers out children as they are born into the world,
and when each one is formed it is presented to P^/nrya, ^ho asks : “What
would you like to handle and use?” If it answer: “ The the sword

and spear,” Petara pronounces it a boy; but if it answer; “ Cotton and the

368 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo,

of the ground ; a ladder is erected at the distance at which the^ end of the
rattan describes its circle. A man then takes the loop up the steps, places his
foot in it, and swings off from the top 6f the ladder, holding by his hands to
the rattan. On its returning, another man jumps from the ladder on the
swing, sometimes two at a time; and this goes on time after time, until there
are as many as ten or twelve swinging together, clinging on by each other’s
arms or legs. While in this position they strike up a monotonous dirge
beseeching the spirits for a plentiful harvest of sagu and fruit and a successfni
fishing season. They often get bad falls during this amusement.” (Brooke
ii. 226.) Sir Sp. St. John says of these Malanau swings : ‘‘ One about forty feet
in height was fastened to strong poles arranged as a triangle, and kept firm in
its position by ropes like the shrouds of a ship. From the top hung a
strong cane rope, with a large ring or hoop at the end. About thirty feet on

one side was erected a sloping stage as a starting-point For the

younger children smaller ones were erected, as it required courage and skill to
play on the larger.” (i. 37.)

Games are also practised at the Sea Dyak feasts, particularly that of
climbing up a large greased pole, ‘‘the being able to do which is also a
necessary qualification of a pdn^Hmd, or fighting chief.” A piece of pork is
attached at the top, and this meat “ is the reward of the person whose agility
rendeis him the first to attain this eminence, and the frequent failures in the
attempts call forth from the gazing crowd bursts of laughter, as loud and long
continued as from those who gaze at the similar spectacle at an English
country fair,” (Low, p. 208.) The Bishop also refers to this amusement, but
amongst the Land Dyaks: “they had public games, a greased pole to climb,
surmounted by a brass ball, and with two arms of wood, from which depended
the prizes of fowls, which belonged to whoever could reach them. On the
pole, were carved images of lizards, and crocodiles, to measure how high each
man could ascend. I his tribe, living on the Quop river, is very prosperous.”
(Mrs. McDougall, p. 75.)

Madame Pfeiffer describes the following game : “ A man lay on the
giound strfetched out motionless and half-a-dozen youths let fly at his body
with the flat of the hand. I thought the man was dead and was
astonished at the extraordinary ceremony which was1)eing carried out on his
body. But after a little while the supposed dead suddenly jumped up amidst
the resounding laughter of the youths and the game was at an end.” (p. gg.)

evening amusements are story telling, enigmas for solution,
(piddles),*;^ proverbial and popular sayings, rhymes, incantations, doggerel
nursery rhymes, verse charms, &c.” (Brooke Low.)

The following are some of the above taken from. Mr. Brooke Low's
notes, but the answer or explanations are not always clear : —

Proverb : Nyaniai ari renymn ulih mubok
Nyamai ari engkelulut ulih mcrok.

Sweeter than the renyuan honey obtained by digging the comb out of the
hollow tree. Sweeter than the engkelulut honey which is pressed fi;pni the
comb.

The renyuan and engkelulut are two varieties of bees

177

Perham's Sea Dyak G^ds:

spinning wheel/* Petara pronounces it a female. Thus they are determined
boys or girls according to their own choice.

Another theory makes Petara the immediate creator of men and of all
things:—

“ Langit Petara dtilu mibit,

“ Mesei dungul manok handa^

“ Tanah Petara dulu mga,

Mesei huah mbawang hlanja.

A i Petara dulu ngiri,

“ Mesei Unit tali hesara^

“ Tana lang- Petara dulu nenchang^

Nyadi mensia,

“ Petara first stretched out the heavens,

“ As big as the comb of the red-feathered cock.

“ The earth Petara first created,

“ As big as the fruit of the horse mango,

“ The waters Petara first poured out,

“As great as the strands of the rotan rope.

“ The stiff clay Petara first beat out,

“ And it became man.”

But here Petara may be any particular being, and may include a
multitude of gods. There are other theories of creation or cosmogony, but
they cannot be examined here.

There are no special observances in direct honour of Salampandai. In
the Besani, she is brought to be present along with the Petaras. But this
great spirit, never, I presume, visible in her own person, is supposed to have
a manifestation in the realm of visible things in a creature something like a
frog, >vhich is also called Salampandai. Naturally this creature is regarded
with reverence, and must not be killed. If it goes up into a Dyak house,,
they offer it sacrifice, and let it go again, but it is very seldom seen. It is
one with ,the unseen spirit. The noise it makes is said to be the sound of
the spirit’s hatnmer, as she works at her anvil. So intimate is the connection
that what is attributed to the one is attributed to the other. The creature is
supposed to be somewhere near the house, whenever a child is born : if it
approaches from behind, they say the chUd will be a jgirl ; if in front, a boy.
In this*cas^we have an instance of direct nature worship, ai^d it is not the
only one to be found amongst the Dyaks.

Pulang Gana is the tutelary deity of the soil, the spirit presiding over the
whole *v\'ork of rice-farming. According to a myth handed down in some
parts, he is of human parentage. Simpang-impang at her first accouchement
brought forth nothing but blood which was thrown away into a hole of the
earth, 'fhis by some mystical means, became Pulang Gana^ who therefore
lives in the" bowels of the earth, and has sovereign rights over it. Other
offspring of Simpang-impang were ordinary human beings, who in course of
time began to cut down the old jungle to make farms. On returning to their
work of felling tifees the s^ond morning, they found that every tree which
had been cut down the day 'before was, by some unknown means, set up

Daily Life,

369

Saying : Ngaga haha Bakatan, ngaga baka Kayan ;

Enda mvi pviok, enda mri genok.

He makes himself like a Bakatan, he makes himself like a Kayan — he
will not give a cooking pot, he will not give a water gourd.

Spoken in contempt of a man who is inhospitable and will not give his visitors food and drink.

Saying : Sajalai turun, sajalai mantmiy
Sajalai makai, sajalai pinggai.

Together they farm, together they weed, together they eat, together they
eat from one plate.

Said of people who are closely attached to each other and agree well together.

Riddle : Indai IJih pesandik enggau batik labong Betawi
Indai Un hema enggau pua rebor api.

What is it which the mother of Uik carries in a fine Batavia head-
handkerchief, and the mother of Ua in a flame-coloured red blanket ?

Answer : Rumpiit teha-meda ia lekat ka bajuy — Love grass, which sticks in one’s
clothes.

Riddle : Laja Apai Sali enda alah tesa s'ari.

The darts of the father of Sali cannot be counted in a whole day.

Answer : Ujan ™ The rain drops.

Saying : Dini aku iditp ? inggap^mati, trebai mati.

How can I live ? if I alight I die, if I fly away I die also.

Expressive of finding oneself in a dilemma. The metaphor is of a bird at which a gun or
blow -pipe is being aimed.

Saying : Ngiga ast pemakai,

Ngiga tanah endor bumai,

Ngiga at endor mansai.

Seeking for rice to eat.

Seeking for land to farm.

Seeking for water to fish in (drag with basket).

This is in answer to a question asked and is probably equivalent to the
English ‘Mind your own business’! as none of the things mentioned are
things that a Dyak is without.

Saying : Ngagai bintang^ ngagai tarang,

Ngagai hulany ngagai awan, ^ ^

I am going to the stars and to the light, I am going to the moon, and to
the sky.

Proverb : Laia mesai tunjok, mesai tempok
Mati di manoky mati di besi,

A quarrel as large as your finger, as large as can be grasped in the closed
fist, dies in a fowl atjd in a piece of iron — i,e* a quarrel, even of small
dimension, is not settled ifntil a fowl and a chopping sword has been paid over.

Moral: Don’t quarrel.

178 H. Ling "Ricnvi^Naii^ of Sa^ Bmte^ "

again, and growing as firmly as even Again they worked with their axes,
but on coming to the ground the third morning they found the same
extraordinary phenomenon repeated. They then determined to watch during
the following night, in order to discover, if possible, the cause of the mystery.
Under cover of darkness Ptdang Gana came, and began to set the fallen trees
upright as he had done before. They laid hold of him, and asked why he
frustrated their labours. He replied: “Why do you wrong me, by not
acknowledging my authority ? lam Pulang Gana, your elder brother, who
was thrown into the earth, and now I hold dominion over it. Before
attempting to cut down the jungle, why did you not borrow the land from
me?” “How?”, they asked. “ Hy making me sacrifice and offering."
Hence, I)\ aks say, aro.se the custom of sacrificing to Pulang Gana at the
corrimencement of the yearly farming operations, a custom now universal
among them. Sometimes these yearly sacrifices are. accompanied by festivals
held in his honour — the Gawei Ba{u, and the Gawei Benih, the Festival of
the Whetstones and the Festival of the Seed.

In the Dyak mind, spirits and magical virtjies are largely associated with
stones. Any remarkable rock, especially if isolated in position, is almost sure
to be the object of some kind of cultiis. Small stones of many kinds are
kept as charms, and I have known a common glass marble inwrought with
various colours passed off as the “ egg of a star,” and so greatly valued as
being an infallible defence against disease, &c. The whetstones, therefore,
although madc^from a common sandstone rock, are things of some mysterious
importance. They sharpen the chopper “^and the axe which have to clear the
jungle and prepare the farm. There is something more than mere matter
about them, and they must be blessed. At the Gawei Bain, the neighbours
are assembled to witness the ceremony and share in the feast, and the
whetstones are arranged along the public verandah of the house, and the
performers go round and round them, chanting a request to Pulang Gana for
his presence and aid, and for good luck to. the farm. The result is^supposed
to be that Pnlan^ Gana comes up from his subterranean abode to bestow his
presence and occult influence, and a pig is then sacrificed to him. In the
Gawei Benih, the proceeding is similar, but having the seed for its object.

Pttlan^ Gana is, therefore, an important power in Dyak belief, as upon
his good-will is supposed to depend, in great measure, the staff of life. ^

Singalang Btirong must now be mentioned. His name probably means
the Bird-Chief. Dyaks are great omen observers, and amongst the omens,
the notes ahd flight of certain birds are the most important. These birds are
regarded with reverence. On one occasion, when walking through the jungle,

I shot one, a beautiful creature, and I asked a Dyak who was with me to
carry it. He shrank from touching it with his fingers, and carefully wrapped
it in leaves before carrying it. No doubt he regarded my act as somewhat
impious. All the birds, to which this cultus is given, are supposed 'to be
personifications and manifestations of the same number of beings in the spirit
world, which beings are the sons-in-law of Singalang Burong}^ As spirits*

IB It should be stated that Singalang Burong has his. counter-part and manifestation in this
world, in a fine white and brown hawh, which is called by his name. (J. P.)

370 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo,

Proverb : Besai lengauj hesai enteran,

A big arm (and) a large spear halt— a strong arm carries a large snenr
— (or does great deeds).

Riddle : Ai nyalin nyanggau sa rantau niudik ka ulu,

Batang Mengkuang nyadau mtinyi sanghit gendang ayu.

The water pours out from under the overhanging arch and runs a whole
reach up river. The upright stem like Mengkuang tree sounds like the buzzinc^
and beating of a drum. ' ""

Answer : A paddle steamer— the funnel is likened to the straight stem of the
Mengkuang tree.

Riddle : Emhit hetikai hunt kulit jelu rasong,

Sumang-mnang 7nungga hatang enda kepong,

Emhit wears a stern-mat of the skin of the proboscis monkey. Snmang-
uniang cuts at the wood but never gets through it.

Answer : Entekong ~ a scare-crow.

scare-crow is a piece of palm leaf matting suspended from a stick on the farm, and beine

Riddle . Ulim Kmnpang duduk di selong panjai khngkang manjong Akai ! Akail
Ulun Balau duduk di kuhau heterangan ngumhai diri parai.

The Kumpang slaves sit in the wire circle shouting oh dear ! oh dear !
The Balau slaves sit in the house shouting altogether that they are dying.

Answer : Entelit Love birds (in captivity).

Riddle: Akt Ungkok datai an ai nyurok, nemu batu pesok, dia iya betemu enggau aki
^tmpang.impang, enggau Aki antu raga ; beguai-guai ka ngagai bukit tuchong Sadok ka
ngalah ka Rentap, di buht tuchong Sadok. Nyepi diri enda talah ka Rentap di tuchong
bukit Sady beguai guat pulai ari nya ngagai pastr Sabulok ari Hi telok nanga Simangang.
Dta tya bebuai katapat kalambi baju boh, beguai giiai betapok di batu pesok ngagai rahon<^
nnggang ringgang.

through the water tunnel and found a stone
with a hole through it. There he met with the grandfather of Simpang and
grandfather of Antu raga. He then hastened to the top of Mount Sadok to
fight there against Rentap, but feeling that he could not conquer Rentap he
made haste back to the sands of Sabulok below Simanggang. There he
hurriedly threw away the fringe of his war-jacket, and in secret made his way
through the pierced stone to the summit of the two-horned mountain.

Answer: Padi.

Riddle : Brang enggi Batang numbang ka manoa
Iku sirat enggi Unggat tepat nyadi raja
Lengan enggi Kanyan ngentam ngalok ka bala
Dan baroh enggi Igoh behunoh laban Blanda.

Balang’s arms vanquish the country,

The tail of Unggat’s waistcloth seeks to heap up riches,

Kanyan’s forearm is stretched out to conquer the army.

The lower branch of Igoh seeks to slay the Dutchmen.’

Perkam

Sea

Gods,,

they exist in hum^in form, but are as swift in their movements as birds, thus
uniting man and bird in one spirit-being. Singalang Durong, too, stands at
the head of the Dyak pedigree. They trace their descent from him, either as
a man who once lived on the earth, or as a spirit. From him they learnt the
system of omens, and through the spirit birds, his sons-in-law, he still
communicates with his descendants. One of their festivals is called, “ Giving
the birds to eat,” that is, offering them a sacrifice.

But further, Singalang Burong may be said to be the Sea Dyak god of
war, and the guardian spirit of brave men. He delights in war, and head-
taking is his glory. • When Dyaks have obtained a head, either by fair means
or foul, they make a grand sacrifice and feast in his. honour, and invoke*his
presence. But it is unnecessary to enlarge upon this, for some account of
the Mars of Sea Dyak mythology has already appeared in the Straits Asiatic
Journal. (No. 2.) ^

Now, what with these beings, and vyith the Petaras, it is no wonder that
tlie Dyak, when brought face to face with his own confessions, acknowledges
himself in utter confusion on the whole subject of the powers above him ;
that he owns to worshipping anything which is supposed to have power to
help him or hurt him — God or spirit, ghost of man or beast — all are to be
reverenced and propitiated. When inconsistencies in his belief are pointed
out, all he says is, that he does not understand it, that he simply believes and
practices what his forefathers have handed down to him.

But it is to be observed, as significant, that in sickness, or the near
prospect of death, it is not Singalang Burong ^ or Pulang GanUy or Salampandai
(which by the way are not commonly called Petara) ; it is not Klingy or
Bnngaiy Nuiyingy or an^ other mythological hero that is thought of as the life-
giver, but simply Petara, whatever may be the precise idea they attach to the
term. The antu (spirit) indeed causes the sickness, and wants to kill, and so
has to be scared away ; but Petara is regarded as the saving power. If an
invalid is apparently beyond all human skill, it is Petara alone who can help
him. If he dies, it is Petara who has allowed the life to pass away by not
coming to the rescue. The Dyak may have groped about in a life-long poly-
theism, but something like a feeling after the One True Unknown seems to
return at the close of the mortal pilgrimage. The only thing which implies
the contrary, as far as I know, is, that very occasionally a function in honour
of Singalang Burong has been held on behalf of a sick person, but it is
exceedingly rare. '

• Although the whole conception of Petara is far from an exalted one, yet it
is good being. Except as far as causing or allowing human creatures to die
may be regarded by them as signs of a malevolent disposition, no evil is
attributed to Petara, It is a power altogether on the side of justice afid right.
The ordeal of diving is an appeal to Petara to declare for the innocent and
overthrow the guilty. Petara “ cannot be wrong, cannot be unclean.” Petara
approves of jndustry, of honesty, of purity of speech, of skill in word and
work. Petara Ini Andan exhorts to “spread a mat for the traveller, to be
quick in giving rice to the hungry, not to be slow to give water to the thirsty,
to joke with those who have heaviness at heart, and to encourage with' talk

Fire-making in North Borneo. 371

Answer : Orang nahur hrau kuning = One sowing yellow rice.

The scattering of yellow rice in a man's path signifies paying the highest honours possible to

a man.

Riddle : Di-entam hala Kay an ngasoJi iya ngetan duga duga,

Di’tempoh bala Malohy ngasoh iya kiroh hegaga dampa.

What is that which if attacked by an army of Kayans is only made to sit
tighter, and being surprised by an army of Malohs is more concerned in the
making of his house ?

Answer : Tangkang — An oyster.

Riddle : Siidu puntul iko di4egu enda nganu kitai ; naga printik mata ngelala scnyata
leman utai.

The sndii (snake) with the blunt tail does not hurt us when we touch him ;
the naga (dragon serpent) with the spotted eyes recognizes the implements of
various uses.

Answer : Datchin - The steel-yard (for weighing).

Riddle : Laja timpang pah enti iya ngagai enda nyungkah kijang lavi; Gelayan huta mata
enii iya ngukiv enda nyinkiy ahi hesi.

Halting Laja, when hunting, does not suffer the antelope to escape ; blind
Gelayan, when carving does not fail to leave the mark of his knife.

Answer : Peti -- A spring trap.

Timpang Pah means having one’s leg cut off at the thigh.

FIRE.

The: various methods of procuring fire have been so exhaustively treated by
Mr. S. B. J. Skertchly that little has been left of the subject untouched. I
have therefore thought it best to reproduce his paper, with such additional
notes as may be necessary. In tracing references to the mention of the
fire-producing methods in Borneo by others I am indebted to assistance from
Mr. Henry Balfour, Curator of the Pitt Rivers Museum, where are to be
found the implements used for the fire-making sent home by Mr. Skertchly;
the blocks for the illustrations of these articles have been kindly lent me
by the Anthropological Institute, which, in the absence of the author, has
also given me permission to reprdauce the article.

ON FIRE-MAKING IN NORTH BORNEO.

By Sydney B. J. Skertchly, F.G.S., M.A.I.

(From the Jour. Anthr. Institute, Vol. xix.)

The following notes do not describe any new method of obtaining fire, but
they are offered as exact accounts of the processes now in use, and I believe
such accounts are as rare as they are useful. Moreover, the rapid spread of
matches is steadily replacing the aboriginal methods even among the tribes in
the interior of Borneo, who get them from Chinese and Malay traders.

The apparatus sent was all made by my own Dyaks or Cagayan-sulus. I
have seen each specimen used successfully by my men, and more or less

i8o H. Ling Roth. — Natives of Sarawak md' SriL N> Bprrieo.

the slow of speech ; not to give the fingers to stealing, nor to allow the heart
to be bad.*' Immorality among the unmarried is supposed to bring a plague
of rain upon the earth, as a punishment inflicted by Petara, It must be
atoned for with sacrifice and fine. In a function which is sometimes held to
procure fine weather, the excessive rain isi^ represented as the result of .the
immorality of two young people. Petara is invoked, the offenders are banished
from their home, and the bad weather is said to cease. Every district
traversed by the adulterer is believed to be accursed of the gods until the
proper sacrifice has been offered. Thus in general Petara is against man’s
sin ; but over and above moral offences they have invented many sins, which
are simply the infringement of pemale^ or tabu — things trifling and super-
stitious, yet they arc supposed to expose the violators to the wrath of the
gods, and prevent the bestowal of their gift ; and thus the whole subject of
morality is degraded and perverted.

The prevailing idea Dyaks commonly entertain of Petara is that of the
preserver of men. In the song of the head feast, when the messengers, in
going up to the skies to fetch Singalang Btirong down, pass the house of
Petara, they invite him to the feast, but he replies : “ I cannot go down, for
mankind would come to grief in my absence. Even when I wink or go to
bathe, they cut themselves, or fall down.’* Petara does not leave his habita-
tions, for he takes care of men, and as far as he fails in this, he fails in his
duty. So in an invocation said by the vianangs, when they wave the sacrificial
fowl over the sick : —

Lahoh dam huloh,
Tangkap than dungan ;
Antu kah mtinoh,

Petara naroh ngevihuan.

Laboh datin htdoh,
Tangkap ikan niplasi ;
Antu kah munoh,

Petara ngaku menyadi.

Lahoh daim buloh,
Tangkap ikan semah :
Antu kah mmoh,

Petara nganibu sa-rmnah.

When the bambu leaf falls,

And is caught by the dungan fish ;

And the aritu wants to kill,

Petara puts in safe preservation.

When the bambu leaf falls,

And is caught by the mplasi fish,

And the antu wants to kill,

Petara will confess a brother.

When the bambu leaf falls,

And is caught by the semah fish ;

And the antu wants to kill,

Petara will claim him as of his household.

Lahoh daun buloh,
Tangkap than juak ;
Antu kah munoh,
Petara ngaku anaL

When the bambu leaf falls.
And is caught by the juak fish ;
And the antu wants to kill,
Petara viiW confess a child.

When human life droops as a falling leaf, and the evil spirits, like hungry
fish, are ready to swallow it up, then Petara comes in and claims the life as
his, his child, his brother, and preserves it alive. The ceremony of the Besant
is an elaboration of this idea, an idea to which, above all others, the Dyaks
cling ; for the world is full, they think, of evil spirits ever on the alert to
them, but the subject of these antus opens up a new field of thought which
cannot be entered now,

372

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

unsuccessfully by myself. In the forest I have more than once been reduced
about dinner-time, to the fire-drill. '

The orthography of the Dyak words is phonetic. The information w
conveyed to me in the Malay language, and I have no Dyak vocabulary. ' '

I may here note a curious expression showing the Malays still class fire
as an imponderable. A man will say:—

Kayu ini jahat, td bulli kluah api.
Wood this bad, not will exude fire.

The verb klmh is noticeable as showing they believe the fire to reside in
the wood. As a Malay elegantly expressed it —

Ini kayu ada api didalam, seperti hisul nanah.

The wood has fire inside, just as a boil [has] matter.

I. — The Fire-Syringe.

hiKE*SYKJNGE, Or bcsi api, complete with appendages.
a. Cylinder witli^piston ; h. Piston, removed from cylinder
c. Tmder-box ; d. Cleaning stick.

Half of the
Bamboo-Mould,

in which the
cylinder of the
fire - syringe is
cast.

The Dyak name is Bcsi afi ban^ka ; the Malay Besi afi timah.

“fire fn 1 tTV'"" " iron-fire-tin. Bcsi (pr. biissi) is “iron,” and ap,

in Dv-ik "■> • and “tin”

in Dyak. / tmah is tin m both languages.

into to explain, as no iron enters

bcsi a hnmn ^ r'l ’^ii''''" abbreviation of tukol

stnifv “ in^rr "" iron-striker,” in which case the name would

best abi T d ^ u discourse the machine is simply called

with f ml "" *“'■ »»'■''

With a meaning unknown to me. ^

i'^ "u commonly known, and I asked many

some Kalakas helped me and made the specimens described. The Kalakas
from

Perham's Sea Dyak Gods, i8t

Petaras are not worshipped in temples, nor through the medium of idols.
Their idea of gods corresponds so closely to the idea of men, the one rising so
little above the other, that probably they have never felt the necessity of
representing Petara by any special material form. Petara is their own shadow
projected into the higher regions^^^ Any conception men form of God must be
more or less anthropomorphic, more especially the conception of the savage.
He “ invests God with bodily attributes. As man's knowledge changes, his
idea of God changes ; as he mounts the scale of existence, his consciousness
becomes clearer and more luminous, and his continual idealization of his
better self is an ever improving reflex of the divine essence.”

II.

lx the first paper some account was given of the deities believed in by the
Sea Dyaks of Sarawak ; of Petara innumerable, of Salampandai, Sin^alang
Purong and Pulang Gana. The two latter occupy, in the Dyak mind, a
distinct personality, possess a certain character, and exercise definite
functions over the Dyak world. Although theoretically inferior to Petara,
they may be regarded as the racial gods of the Sea Dyaks, for an amount of
story and legend, of rite and sacrifice, gathers round theun which is not found
in connection with the more coh^urless Petara, which is yv.i regarded as the
better being. The word Petara is none other than the Hindoo ” Avatara ” —
the incarnations of Vishnnu — the diftereiice of spelling being accounted for
by the fact that the Dyaks never sound the v, but use p or b instead. Again,
in an invocation to Pn lung Gana there occurs the names Ixf lx da and Raja
JjiVVATA, which look like Indra and Dewata. And the function in which
these terms figure is called “ buja,” Mala} “ puja," which is the word, I
believe, commonly used in India for worship in the present (la\ . Now, do
these Indian words indicate an organic connection of religion and race with
those to whom they naturally l)elong, or have they been adopted by Dyaks
from later external sources ? It is not impossible that such words rna}’ have
been obtained through , contact with Hindooisin during the period ol
ascendency of the Majapait kingdom, whose influence, it seems, extended to
Borneo ; but at present I know of no evidence for this theory, beyond the
fact of the appearance of the words in Dyak. The probable explanation is
that these terms have been brought into Dyak use from the Malay. Under
the word indra, Marsden gives a quotation of Malay which, in form, is not
unlike the passage in the Dyak invocation. It begins, “ Maka sagala raja-
raja dan dewa-dewa dan indra-indra.” “jewata” is evidently “ dewata ”
from‘^dewa;” and “Indra-indra,” might easily, with those unfamiliar with
the term, have become “ Ini-Inda.” That the terms are an accretion and not
an original possession, I conclude for two reasons. First, the Dyaks seem to
know nothing about them. Pulang Gana, with whom in the invocation they
are associated, is all their own. They have a theory of what he is, and why
invoked ; but of the others they can tell little beyond the fact that their names
have been handed down to them. Sometimes they say they are merely titles

•• Origin and Development of Religious Belief." S. Baring Gould. (Vol. i. p. 187.)—]. P.

Fire-making in North Borneo. 37^

come from the west of Sarawak, the tribes in order going west from Sarawak
being the Batang Lupa, Seribas, Kalaka, Batang Rejang, [Sir Ghas. Brooke

mentions this instrument as existing among the Sakarang and Saribus tribes

they likewise call it besi api. (i. 50-51.) H. L. R.j
The parts of a fire-syringe are named as follows : —

English.

Cylinder.

Piston.

Tinder.

Tinder box.
Cleaning stick.

Dyak.

Bangka.

Taras.

Umbut.

Sarong-besi-api.

Rotan.

Malay.

Timah.

Melayang or Alu.
Lulup.

Tempat-besi-api.

Rotan.

Bangka, ‘"tin,” is probably from Banea.

Taras is the name of the wood used.

Melayang is anything used to pound with ; thus the pestle used for pounding
padi is called melayang.

Alu is a ‘"pestle” or “pounding stick.”

Urnbiit is simply “tinder.”

Lulup, or lulut, also signifies “tinder,” and appears to be connected with
lululi, “ in atoms.”

Sarong signifies literally a “sheath” or “covering.” Thus the typical Malay
dress, the sarong, is really sarong kain, “cloth sarong,” stockings are
sarong kaki, “foot sarongs,” a knife sheath is sarong parong, or sarong
kris, and so on. It is both Dyak and Malay.

1 empat moiiuis literally “a pkice where anything is done or kept.” Thus a
bed is tempat tidor, “ sleeping-place,” a water-cask is tenipat aycr,
"" water-place,” and they called my butterfly-net tempat koupu koupu,
"" butterfly-place.”

Rotan is, of course, what we call “ rattan,” schoolmaster’s cane and botanist’s
calamus.

The Cylinder is made of a mixture of two parts of lead to one of tin.
[Lead is timah itam, literally ‘"tin-black,” showing that lead is a newer metal
than tin to Malays and Dyaks.j

It is cast in a bamboo mould, somewhat as lead pipes are, I believe, cast.
Ihe mould is a thin piece of bamboo, split lengthwise, on the interior of
which the ornamental bands, &c., are incised.

A piece of flat wood, plank by preference, has a hole made in it the size
of the bore. Through this hole a rotan is pushed, which also passes through
a lump of clay tempered with sand stuck on the upper surface of the plank.
The rotan projects beyond the clay to a distance somewhat greater than the
length of the cylinder.

The mould, bound together with split rotan, is placed centrally and
vertically over the projecting rotan, thus forming a box closed below with
clay, open at the top, and having a rotan in the centre. Into this the molten
nietal is poured. When cool the rotan is withdrawn, the mould opened, and
the cylinder is complete. A good mould will make three or four castings^
hut, as a rule, the first destroys it.

182 H. Ling Roth. — Natives t>f Samwak Un4 Brit.

of Pulang Gana, and this is strengthened by the fact that the whole passage of
the ** Sampi ” is addressed to one individual. Sometimes, however, they
hesitatingly represent them as having a separate personality. In the second
place, they are clearly subordinate to Pulang Gana, and indeed wherever they
occur, they are, I believe, always named after what I may call the recognised
deities. Dyaks have always an inclination to incorporate new titles with their
ancient forms. In the invocation in question, Pulang; Gana is also addressed
as Sultan, Pangiran, Jegedong, Temenggong, w'hich can have no object
beyond that of magnifying him whom they wish to propitiate. The same
tendency can be observed at the present time when Christian terms and ideas
are brought to bear upon them. In heathen rites they will now' shove the
name Allah Taala to fill up the niche of a pantheon, or to complete a line or
make up a rhyme.

But this theory of mere adoption hardly suits the word Petara,” which
is such an essential term of their language and belief, that the borrowing of it
from others would argue an amount of external influences approaching to
absorption. And of this there seems no sufficient evidences forthcoming.

Ihe question however is a wide one, and depends, for its solution, upon
many data of various kinds, some of which must be very hypothetical, since
we have no historical basis to work upon ; and yet no less a question than the
origin and history of the race is involved. But the discussion of this question
is not the object pf the present paper, which aims at the less ambitious task of
continuing the account of Dyak religion already introduced in the Paper on
“ Petara.” That dealt with the theories ot their belief; this will carry the
same subject into the region of religious rite and practice.

Spirits, Good and Bad.

The every day working thoughts of the Dyak about Petara are very
indefinite, and there is room for the reception of any amount of spirits — good,
bad, or indifferent — to demand the awesome attention of him who may not
inaptly be described as a thorough child of nature. Nearly all races of men
have imagined a class of intermediate beings between deity and humanity,
whereby the gap between the two is bridged over. And the Dyak is iio
exception ; yet his religion w'ould seem to be not so dependent upon imaginary
mediators, as some higher philosophic heathen systems, because his gods,
according to his idea, actually give him their very presence when in answer
to invocations and sacrifices, they visit these human regions, and partake of
his hospitality. But his receptivity of belief is omnivorous, and he has
surrounded himself with thousands of “ antus ” or spirits, which are supposed
to fill earth and air, sea and sky ; and* which scheme as adversaries, or appear
as helpers of man, until the line of demarcation between Petaras and anim is
altogether indistinct. As a matter of habit, some beings are spoken of as
Petaras and some as antus ; but when you ask the specific difference between
the two, only a very indefinite answer is obtainable. They slide into each with
ai;i imperceptible gradient, and remind one of the “ Avatara ” manifestations
of the gods. ^

See first part.

374 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

The measurements of the cylinder are : —

Length, 3I inches ; width, i inch ; bore, f inch.

This is an average size ; larger ones do not work well, smaller ones are
of no use.

The ornamentation consists essentially of a double raised moulding about
a quarter of an inch from the top and bottom, with sometimes a chevron
moulding beneath the upper pair of mouldings. Of course the details var\'
with the taste and skill of the maker, but T can only describe what I have
seen.

The upper mouldings are useful as well as ornamental, the groove
between them keeping the cord from slipping which attaches the other pieces
of apparatus.

The Piston is made of any hard
wood, cylindrical, has a knob at
the top, and is packed at the
bottom for an inch with cloth to
render the apparatus air-tight.

The end is slightly hollowed for
the reception of the tinder.

The Tinder that answers best
is made from the external cover-
ing of the stem of a low palm,
called by the Dyaks apiang. The
basis api shows the name is due
to the use made of the fluffy
material which forms the tinder.

I have only found this palm
growing on the banks of
mountain streams far in the in-
terior. It grows about 30 feet
high with the habit of a sago
palm — clumpy. The leaves are
about 15 feet long, the leaflets
of a rough triangular shape with
the apex towards the leaf-stalk,
and very wrinkled. This puck-
ering is highly characteristic, and

gives the palm the appearance of having been damaged. The stem is covered
with a brown flocculent mass, quite soft. This is scraped off and forms the
best tinder.

Piece of Apiang
Wood,

from which the tinder
is made.

Body and piston of brass ; piston
handle of wood ; clearing stick
of cane ; a brass rod ; nut for
tinder.

(Brit. Mus.)

The Tinder-box is a joint of bamboo about an inch thick and two to three
inches long. It is ornamented according to the taste and skill of the owner
in leisure moments.

The Cleaning-stick is simply a piece of rotan, and this and the tinder-box
are attached to the syringe by threads.

To use the syringe a small piece of tinder is placed in the hollowed end
of the piston, which is inserted in the mouth of the cylinder. Holding the

Perham's Sea Dyak Gods, 183

Any unusual noise or motion in the jungle, anything which suggests to
the Dyak mind an invisible operation, is thought to be the presence of an
iintu, unseen by human eyes, but full of mighty power. He is mostly
invisible, but often vouchsafes a manifestation of himself ; and when he does
SC), he is neither a graceful fairy, nor a grinning Satyr, but a good honest
ghost of flesh and blood, a monster human being about three times the size of
a man, with rough shaggy hair, glaring eyes as big as saucers, and huge
glittering teeth; sometimes dark, sometimes white in complexion; but
sometimes again devoid of all such terrifying features, a commonplace human
form, in fact, a magnified reflection of the Dyaks themselves. When he is
seen, it is generally, as might . be expected, on moonlight nights ; but
sometimes, so Dyaks aver, in the broacl daylight. A }'Oung Dyak told me
that one night he was watchingj for wild pigs on his farm on the skirts of
Lingga mountain when there appeared a great white anlu which he tried to
catch by the leg, hoping to get something from him ; but the antu shook him
off, and with one bound disappeared into the jungle. Another man told me
that when a boy he was going to a well to bathe, when he suddenly saw close
to him an antu of gigantic stature, and he ran for his life and shut himself up
in his room. That evening, a few hours later, a boy in the village suddenly died,
killed of course by the antu. Such stories could be multiplied by the hundred.

The also reveal themselves in dreams; and whenever one has been
seen by night or day, the apparition will be almost certain to revisit the Dyak
in his dreams; and there is not the remotest suspicion that these visions of
sleep are mere states of the subjective consciousness, but they are regarded as
objective realities.

/I rove about the jungle and hunt like Dyaks themselves. Gircasi,
the chief of evil spirits, is especially addicted to the chast', and may he exactly
described as a roaring lion walking about seeking whom lu' may devour. An
old man solemnly assured me that he once saw this terrible demon returning
from his hunt and carr}’ing on his back a captured Dyak whom li(‘ recognised.
That very day the man died. There are certain animals in the jimgh* which
roam about in herds, which the Dyaks call “ pasan these are sii|)p()sed to
he the dogs of the antuSj and do their bidding, b'rom what 1 can gather
about these creatures, I imagine them to be a kind of small jackal ; they will
follow and bark at men, and, from their supposed connection with the spirits,
are greatly feared by the 'Dyaks, who generally run away from them as fast as
they can. A Dyak was once hunting in the jungles of the Batang Lupar, and
came upon an antu sitting on a fallen tree ; nothing daunted he went and sat
upon the same tree at a respectable distance from the antu, entered into
conversation with him, begged for* his spear, or anything he 'could bestow ;
but the spirit had nothing to give except some magic medicine (ubat) which
would, by the mere fact of its possession by him, give his dogs pluck to attack
any pig or deer. Haviiig given him this, he advised the man to return
quickly, for his dogs, he said, would be back soon, and might be savage with
him. The man needed no further urging, retired a short distance in good
order to save appearances, and then bolted through the jungle in the direction
of his exit.

Fire-making in North Borneo,

375

cylinder in the left hand the knob of the piston is smartly struck with the
open right hand, with sufficient force to drive the piston home. The piston
is instantly and quickly withdrawn, and the tinder is seen to be alight."
Gently breathing on the spark it spreads, fresh tinder is applied, which
catches fire immediately; more blowing increases the fire, and first scraped
wood and then small sticks catch alight, and a fire is produced. [Mr.
Crocker (J. A. 1. xv. 426) says : The natives rarely fail in obtaining a light,
and many of them still stick to their tube and tinder in spite of Bryant and
May’s matches, which are now found all over the country.” H.L.R.l

It looks very easy, but I never succeeded, though my son, Mr. E. F.
Skertchly, did. The piston soon gets out of order if the packing is not
attended to.

2. — Fire Drill.

This well-known method of fire-making is common to all the natives in
this part of Borneo, Malays, Dyaks, Dusuns, Bajows, Cagayans, Sulus,
Muruts, Cagayan-sulus, Bugis, &c., but it is getting rare to find a young man
who knows how to work it, though they soon learn.

a Oi'ily three kinds of wood are used as drills in

this part of Borneo, none of which, unfortunately,
have I yet been able to identify by fiowers or
fruit. In all cases the wood is light, even-grained,
soft and friable. The commonest is a small
rapid-growing tree with huge rhubarb-like leaves.
It is called by the Cagayan-sulus Icidang,'^ as is
the tree from whose wood the Japanese make
shoe-soles. It starts up anywhere after the forest
is felled, and grows twenty feet in the first year.
Its extreme height is about thirty feet. The
specimens sent home are of this wood. It is a
short-lived tree, and it is from
the dead trees the wood is taken
for fire-making, though that
W from living trees does as well if
^ ^ thoroughly dried.

The description of fire-making in Australia by Captain Cook, as quoted
by Tylor/ is very exact, but there are one or two points either omitted or

The drill (a) is a round
stick al.)Out a foot long,
tapering from a cpiarter to
an eighth of an inch. The
thicker end is slightly
rounded.

The fire-wood {b), as
the other piece may be
called, since from it the fire
is obtained, is of the same
ladanff wood, about 14 x
075 X 0 25 inches, roughly
squared on all faces. This
must not have any flaw in it.

not applicable to the Australian method.

The first operation is to cut a notch or groove down the side, for the dust
to fall through. This is not mentioned by Captain Cook, but is always done,
and indeed is necessary, as the dust which falls on a little heap on the ground
below the hot drill, would otherwise accumulate round the drill on the top of
the fire- wood, and be scarcely heated.

* I have never seen tinder " burst into flame,” as we sometimes read about. No tinder known
to me could perform such a feat. It can only smoulder. (S. B. J. S.)

^ Ladang means quick-growing. The tree is also called penemhang. (S. B. J. S.)

* ” Early Hist. Mank.,” p. 238.

184 H. Ling Roth. — Natives of Sarawak and Brit, N. BQrnea,

And not only do antus hunt ; but they build houses and work and farm
just as Dyaks do. They love to erect their invisible habitations in trees,
especially of the war in gin kind ; and many a tree is pointed as sacred, being
the abode of a spirit or spirits ; and to cut one of these down would provoke
the spirit’s vengeance. I remember an instance of a Dyak dangerously ill,
whose malady was generally attributed to his having unwillingly cut down one
of these possessed trees. A sacrifice was made at the foot of the tree ; but
the disturbed antu would not be pacified, and the man died. Stories are told
of men being spirited away into these trees for days, and found again at the
foot of the tree safe in life and limb ; but I will not say sound in mind. The
fact of a tree having a supernatural inhabitant is generally revealed through
dreams. A case of this kind occurred at Banting. It was told to somebody
in a dream that in a paltry looking kara (ficus) tree on the hill there lived an
antu who desired to be fed, and a space round was cleared and an offering
made. As soon as I became aware of it, I cut the tree down, and heard no
more about it. Another way of discovering these tree spirits is the following :
Strike an axe in the tree at sundown, and leave it adhering to the tree during
the night. If it be found in the morning still in that position, no antu is
there; if it has fallen to the ground, he is there, and has revealed his presence
by displacing the axe.

The tops of lulls too are favourite haunts of this invisible society ; and
when Dyaks fell the jungle of the larger hills, they often leave a few trees
standing on the summit as a refuge for them. A hill on the Saribas river was
supposed to be so much the property of the spirits that it was dangerous and
unlawful to farm it, and the jungle remained, until a few years ago, when a
village of Dyaks near by, receiving Christianity, lost their fear of antusy and
cleared it.

It will have been observed that these anim are either good or evil, either
assist man or injure him. The good ones are nearly identified with Petarciy
of whom no evil is predicated, and who never entraps man to his destruction.
The benevolent spirit is the next grade of good being, and intercourse with it
is coveted, for thereby comes riches and wealth. The antu story generally
relates that the man who sees the spirit rushes to catch him by the leg (he
can’t reach higher) to get somewhat from him ; but is nearly always foiled in
the’attempt ; for the antu suddenly vanishes. But some men, it is believed,
do obtain these much coveted gifts, and if a Dyak invariably gets a good
harvest of paddy, it is by the magic charm, the “ ubat” of some favouring
spirit : if he has attained to the position of a war-leader, or be markedly
brave, it is by the communion or touch of the same power : and in fact every
successful man in Dyak life is credited by his fellows with the succour of one
of these beings of the mystic world. They give men occult powers, charms,
and magic protection against disease, and sometimes convey similar virtues by
a simple pronouncement which is called a “ sumpah ” (oath). Stories are told
of Dyaks who have the good fortune to meet with antus who have spoken
somewhat thus: — “You shall obtain so many heads of your enemies/’ or
“you shall get plenty of paddy,” or “ you shall have brave dogs to hunt
with,” or ‘'^hall be protected against small-pox,” or “never be caught by an

376 H. Ling Roth. — Natives of Sanmak and Brit. N. Borneo.

• The operator sits on the g^round and holds the fire-wood steady with both
feet. Then taking the thin end of the drill between the palms of his out-
stretched hands he plants the rounded thick end a little on one side of the
centre of the fire-wood towards the groove, applying considerable pressure.

He then works his hands backwards and forwards, keeping up the
pressure, and moving the hands steadily downwards. Arrived at the bottom
the hands are slid up again and the process repeated. During the upward
motion of the hands the drill is still. At first the motion is slow, about one
remove per second. The friction begins to wear a hollow in the fire-wood
and the dust falls down the groove in a little heap.

If the wood be in good condition, the dust, which is the tinder, begins to
smoke in about twelve strokes {i.e., twelve removes of the hand upwards).
The motion then becomes gradually quicker and quicker till it is very fast, and
I have often seen fire got in a hundred strokes within a minute. The usual
time is about two minutes, but it may be five or ten if the wood be damp, of
bad quality, or the operator unskilful.

As soon as fire is got the spark is gently blown, and the glowing tinder
fed with shelved wood till a flame is obtained, blowing being continued all the
time.

The drill wears but little, and becomes hard and charred at the end. The
fire-wood is usually bored about half-way through before fire is got. The same
hole can sometimes be used twice. The holes are charred in the process.'

IProf. A. C. Haddon pointed out that the slot cut in the drill-hole, referred
to by Mr. Skertchly, was not made by the Torres Straits Islanders nor by the
natives of Queensland, and is therefore not essential to the process. In North
Queensland a short sheath is made of bark, covered with bees-wax and
ornamented with red seeds and the yellow skin of an orchid, in order to
protect the ends of the fire-sticks from damp. In the case of two fire-sticks
being made of the same kind of wood, a difference in hardness would be

obtained by the grain of the wood in
the one piece being at right-angles to
that of the other. (J. A. I., xix. 451.)
Mr. Hose (J. A. I., xxii. 161.), in the
Baram district, would seem to think the
groove is considered an essential, for
he says : ‘‘ The fire-drill consists of a
piece of soft dry wood in which a small
groove is cut ; into this is inserted the
point of a piece of hard wood, and the
friction caused by this being turned very
rapidly by a movement of the hands
results in the smouldering of the small
head of dust in the groove, from which
a spark is soon obtained.” Mr. Marryat,
who does not describe the process,
gives (p. 89) the accompanying illustra-
tion of it. In this sketch the groove

Perham's Sea Dyak Gods, 185

alligator.” Medicines for the sick are believed to be given in dreams ; and
many a Dyak has related how, when despaired of by all, some '' uhat"' was
given him in sleep, by the magic virtue of which he was completely cured.
And sometimes when a7itus bestow these gifts — bits of stick or other rubbish —
they also mention the price to be paid for them by others who need them.
And they do more than give magic medicines; they appear in dreams to
guide and direct men’s actions in various matters of conduct, and especially
ill matrimonial affairs, sometimes telling them whom to marry in order to get
wealth ; sometimes requiring them to divorce to avoid the displeasure of the
higher world. There is plenty of room here for the play of self-interest and
trickery, but the fact that such pretended revelations are acted up to, is
evidence of a true belief.^

The longing to communicate with the supernatural, common to all
religions, has, in the Dyak, produced a special means to satisfy the aspiration.
He has a “custom” for the purpose, viz., “ To nampok'' is to

sleep on the tops of mountains with the hope of meeting with the good spirits
of tlie unseen world. A man who was bred with ambition to shine in deeds
of strength and bravery, or one who desired to attain the position of chief, or
to be cured of an obstinate disease, would, in olden times, spend a night or
nights by himself on a mountain, hoping to meet a benevolent spirit who
would give him what he desired. To be alone was a [)riinarv condition of the
expected apparition. It can be easily seen that the desire would bring about,
in many cases, its own fulfilment ; the earnest wish combined with a lively
and superstitious imagination and the solemn solitude of (he mountain jungle
would, in most cases, produce the expected appearaiK'e of a Petara, or mythic
hero with whose story he would be familiar. I have said in olden days, for
the custom is now much less frequent ; at least, in the coast district of
Sarawak. But it is not altogether obsolete, for, a year or two ago, a Rejang
Dyak, afflicted with some disease, tried several hills to obtain a cure, and at
length came to Lingga, and was guided by some Dyaks of the neighbourhood
to Lingga mountain. He offered his sacrifice, and laid him down to sleep
beside it, saw an antu, and returned perfectly cured. Dyaks have erected no
temples to Petaras or to emtas^ and therefore cannot do as the ancients of the
western world who made pilgrimages to the temples of EscuLAinus, and of
Isis and Serapis to obtain healing from the gods; but a pilgrimage to the
temple at Canopus, where the suppliant spent a night before the altar in order
to receive revelations in dreams, is exactly paralleled by the unsophisticated
Dyak sleeping on the still mountain-top with his little sacrifice beside him.
The spirit and object are the same, and stories of cures are similar in each.

But the bad and- angry spirits are far more numerous in Dyak belief than
the good ones. These are regarded with dire dread. There is hardly a
sickness which is not attributed to the unseen blow of an antu. “ What is
the matter with so and so?” you ask, “Something has passed him,” is the
reply : an antu has passed him and inflicted the malady. A serious epidemic
is the devastating presence of a powerful and revengeful spirit. You ask

■® The Revd. H. Rowley writes of a like belief among the African races, " Religion of the
Africans,” p, 60. (]. P.)

Fire-making in North Borneo. ^yy

appears to be on the under-side. The Borneo fire-drill is also mentioned in
Latham’s Descrip. Ethn., i. 89. H. L. R.

3— The Fire-Saw.

This was a favourite method of fire-making by Pandeka, a Cagayan-sulu,
and is quick and effective. There are two varieties of fire-saw, but in both the
apparatus is alike and simple.

(a) . In the first method two pieces
of dry bamboo are taken, one of which
may be called the saw, the other the
horse.

The saw is a piece split from a large
bamboo about nine inches long and
one and a half inches wide. In the
centre of the outside a fine notch is cut
across the saw deep enough to just cut
through the central part. The outside
is then scraped into fine shavings which
are put over the hole for tinder. A
tew larger shreds are roughly torn up
from the inside, but not disconnected
from the bamboo, and are bent over the
tinder to hold it in place.

The horse is a similar piece of
l)aniboo, somewhat longer than the The Fike-Saw.

saw, and having one edge sharpened.

To use it the operator sits on the ground, fixes the horse firmly in front of
and sloping from him, and takes the saw in both hands, curved side down,
tinder uppermost, one hand at each side.

Applying strong pressure he places the notch on the sharp edge of the
horse, and steadily works the saw to and from him. In about ten strokes the
tinder begins to smoke, the sawing becomes more and more rapid and finally
very fast, and the tinder is aglow. Lifting the saw he blows through the hole
from the curved side on to the tinder, which is soon all smouldering, and fire
is got in the usual way. The usual time is under a minute. I have seen the
operation completed in sixty strokes.

This is the common method in Cagayan-sulu.

(b) . The second method, in use in Sulu and the native states, Perak,
Selangore, &c., is simply a reversal of the process. The sharp-edged bamboo
becomes the saw, the tinder-bearing bamboo the horse. The tinder-laden
bamboo is fixed curved side uppermost, and the sharp-edged bamboo worked
in the notch with a saw-like motion. It is equally effective with the other
method, but, I think, not quite so rapid, as a greater pressure can be got with
both hands than by one.

® Mr. Taylor, in his book on New Zealand (Te Ika a Maui, p. 368), states : “ The Dyaks, of
Borneo, use a bow and string to cause a pointed stick to revolve on a piece of wood ” for the
purpose of obtaining fire, but he gives no authority for his statement.

i86 H. Ling Roth.— of Sarawak and Brit,

where such a one was taken ill, and you are told that at such a place 7 it
(antii) found him.” Small-pox is spoken of as Raja the Chief. Cholera is the
coming of a great spirit from the sea to kill and eat. When a report of
cholera is bruited abroad, somebody or other will be sure to have a dream in
which he will be told that the spirit is making his way from the sea up the
rivers, and will speedily swallow up human victims, unless he 'oe fed with
sacrifice and offering. These antus are always hungry, and will accept the
sacrificial food in substitution for human beings. A sacrifice is accordingly
made to avert the evil. The same idea prevails about all internal maladies ;
and as people constantly get ill, the propitiation of the antu is an ever
recurring feature in Dyak life. It is the worship of fear, the demonolatry of
the less intellectual races of mankind. Petara is good, and will not easily
injure them, and they may worship it as suits their convenience; but these
antus always about their path are violent, savage and hungry, and must be
reckoned with ; hence the frequency of the detnon-cultus.

It hardly need be pointed out that this relation with the spirits is no mere
ghost-seeing, where the apparition comes without object, and passes without
result. It is a system which has a definite function ; which bestows favours,
which brings evil, which directs conduct, and receives religious homage ; and
therefore a constituent part of Dyak religion.

Another way in which the antu appears to men is in the form of animals.
A man and an antu are often interchangeable. A man will declare that he has
seen an antUy like a gigantic human being; and in his dream he will find the
same antu in the form of a deer, or other animal. The following is told of a
Dyak, whom I know well. He was at work alone in the jungle, and cut
himself with his parang : he bled profusely and fainted : and after recovering
his senses he saw beside him a maias (orang-utan) which had starched the
bleeding and dressed the wound ; and when departing the creature hung up
some nbat for use in future contingencies. In other stories, the man is
spirited awa}’ by the animal as in the following. A Dyak was fishing by a
large deep pool, and saw in the water a. huge python, about 50 feet long and
big in proportion. He at once rushed to the conclusion that this was no
mere beast, but an antu in serpent form ; and without a moment’s hesitation
jumped down upon its back. The python dived, and then-crept up the bank,
and crawled along the road, but they^ had not gone far before the serpent was
metamorphosed into a man, thus justifying the man’s guess. As the tw^o
proceeded, the antu asked him what he wanted ; did he wish to be a hunter, a
diver, a fisher, a climber, a pig-trapper, or to be a rich man ? No, he wished
to have a brave spirit and an invulnerable body, and to overcome his tribal
enemies without mortal hurt to himself. The qntu was complacent, and told
him that if he married a certain woman (naming her); his request should be
granted. He made overtures to the lady, but her parents refused, and the
marriage was not consummated : consequently he got only a part of the luck
which the aw/w prospectively gave him. His after life, however, was thought
to have verified the truth of the apparition ; for he rose to a position of note
among his people, and distinguished bimself un that v^ry line in which the

said he should.

378 H. Ling Roth. — Natives of Sarawak and Brit, iV. Borneo,

Both saw and horse become charred. The sharp-edged bamboo is worn
down into a curve, and the notch in the other deepened in both methods. [I
have not elsewhere met in print a mention of the fire-saw as in use in Borneo
but on writing to Sir Hugh Low for an explanation of one of the methods of
obtaining fire referred to in his book (p. 203), he replies under date of 5th Jan.,
1895: ‘‘The Land Dyaks also used in those days (50 years ago) more
frequently to obtain it by striking a piece of flint with a wad of tinder, on the
under-side of it rapidly against a dry bamboo, drawing it along the cane
downwards, one end of the cane resting on a stone or some hard substance,
the other they hold in the hand so that the tube presented an angle of about
75 degrees. They often used the sheath of a weapon, or a bamboo in which
they carried small articles for this purpose. But these methods are now rarely
resorted to, the use of Swedish or Japanese matches being universal in all parts
accessible to Malay or Chinese traders.” He also writes under same date:
'' borests are said to get on fire sometimes by the wind rubbing dry bamboo
stems against each other. I saw the charred remains of a forest of bamboos,
on a hillside in Upper Sarawak, which the native Land Dyaks told me had
been burned in this manner.”]

4. — Percussion from Bambu and Pottery.

Pandeka, who is most skilful as a fire-maker, often amused me by striking
fire with a bit of broken crookery on a bamboo. He holds a long bamboo
nearly upright, and taking a little of the scraped inside of bamboo in the
hollow of his hand, and the crock between finger and thumb, he strikes a spark
from the siliceous coating of the bamboo by one free stroke of the arm. It
requires a good, hard, seasonable bamboo to work well.

:In one of his diaries (26 Nov.) Mr. Witti writes : “ The Dusuns have a
way of their own in striking fire, steel and flint is replaced by a fragment of
china and a small bamboo cane. Their tinder is sure to burn on the first
stroke.” He reverts to the question later on (Diary, 17 Mar.) : The Kijau
Dusuns manner of making fire is the ‘‘ same method as mentioned in a
former diary as being in use with the Dusuns further north. No tedious
drilling ; a fragment of hard pottery, or a mineral with a rough surface is
struck on a reed, or old bamboo cane. The tinder principally consists of the
epidermis of an orbiscent grass with amplexicaul lanceolate leaves. The
cabbages of this plant, , called Badok, are, by the way, the best of all food
resources in a jungle of not strictly primary growth. Our Dusuns prepare
that scraped-off epidermis by washing and mixing it with wood, ashes, and
the roasted pericarps -of the Durian fruit, and that mixture is held for an
instant, in a pan over fire. The result is a most sensitive tinder. If no
Durian be available, there are substitutes for it.” H.L.R.]

So far then we are indebted for our knowledge to Mr. Skertchly’s very
careful descriptions. To Mr. Skertchly’s four methods must be added a fifth,
viz :

5.— Steel and Flint.

This method is reported by Sir Hugh Low as in use by the Sea Dyaks
(p. 203), and presumably it is in use by the Dusuns occasionally, as , may be

PerhaiH*s Ssa Dyak Gods. 187

The alligator, also, is more than a canny beast ; it is believed to be
endowed with spirit-intelligence ; and Dyaks will not willingly take part in
capturing one, unless the saurian has first destroyed one of themselves ; for
why, say they, should they commit an act of aggression, when he and his
kindred can. so easily repay them ? But should the alligator take a human
life, revenge becomes a sacred duty of the living relatives, who will trap the
man eater in the spirit of an officer of justice pursuing a criminal. Others,
oven then, hang back, reluctant to embroil themselves in a quarrel wliich does
not concern them. The rnan-eating alligator is supposed to be pursued by a
righteous Nemesis ; and whenever one is caught they have a profound con-
viction that it must be the guilty one, or his accomplice ; for no innocent
leviathan could be permitted by the fates to be caught by man. The only
time when anything like homage may be supposed to be offered to the
alligator, is in the ordeal of diving. When Dyaks left to themselves cannot
settle their litigations by talking and arguing, the opposing parties each select
a diver ; and victory goes to the side whose diver can remain longest in the
water without fainting.^* When the divers proceed from the village house to
the water, somebody will follow saying a sampi (invocation);-"' and casting
rice about right and left, and on the water as he monotones his part. He
calls out to the Royal Alligators and Royal Fishes, and all the minor deni;jens
of the waters to come to his party’s aid, and confound their opponents by
shortening the breath of the opposite diver. The whole, often disorderly,
always ej^citing, is an appeal to Pctani ; and all that live in the waters are
asked to give their assistance.

Among all Oriental races, the serpent has been credited with large
capacities. The Phcenicians adored it as a beneficent genius. With the.
ancient Persians it symbolised the principle of evil. The Chinese attributed
to the kings of heaven bodies of serpents. “ There is no superstition more
universal than ophiolatry. There is hardly a people on earth among whom
the serpent was not either an object of divine worship, or superstitious venera-
tion.” The Dyak is no exception. His feelings towards prominent members
of the snake tribe is something more than reverential regard. And if his form
of the cultus is far from the elaborate proportions of the worshij) of the
Danhgbwe in the serpents’ house of Dahomey,"' the belief in serpent guardian-
ship is, where it exists, as strong. All Dyak worship, to whatsoever directed,
is irregular and occasional ; and it is only here and there that an instance of
ophiolatry is found ; but the veneration, such as it is, is the same which is
given to antus and deities in general. The serpent is, in fact, in the Dyak
view an antUy and partakes of the capricious movements of the super-human
race, who generally confer their favours upon the great, and pass by the poor
and insignificant. It is a personal and not a tribal deity. The python {sawa)

[The ordeal by diving can be traced from India to Borneo through the Burmese, Siamese
and Malays. See As. Researches, i. 390*404; Journal R.AS. Bengal, V. XXXV.: De Backer,
h’Archipel Indien, 376 ; Low's Dissertation on Province Wellesley, 284 ; De la Loubere's Siam, 87 ;
Journal R.A.S. (Straits Branch) ii. 30.— Ed. Journ. Straits Asiatic Soc.j

[Malay, yam/f. — Ed. ibid.]

Rowlby's Reii^on of the Africans, ' p. 46. (j. P.)

Food.

379

inferred from Mr. Witti’s remarks above quoted. On the Baram, Mr. Hos.e
says : “ Since matches have become an article of commerce, one seldom sees
the natives using anything else, but occasionally a Hint and steel is produced,
and when neither flint and steel nor matches are forthcomintr a fire-drill is
made.’- ( J. A. I., xxiii. i6o.) “

Torches.

The Land Dyaks have “a little torch made from the j^iim of a tree put
into bamboos and used as oil.'’ (Houghton, M.A.S. iii. 199.) The Rev. Mr.
Holland was present at a feast when the whole place vv^is dimly lighted for
the occasion with torches made of bamboo filled with resin and small fires
made of resin.” (Miss. Field, 1878, p. 540.) Sir Hugh Low says both Dyaks
and Malays form torches of the inflammable substance dammar by Ailing the
interior of small bamboo canes with it, which have been previously dried for
the purpose. ^ (p. 54.) These torches are called suloc, and burn brightly.”
(Hornaday, p. 447.) On his way to Mount Dulit, and before entering the
caves, Mr. Hose’s guides “ prepared torches made from the bark of thtt maranii
tree, into pieces of which a kind of gum is inserted, which burns brightly.”
(Cxeogr. Jour., i. 202.) The Diisun method of making torches is “ b}^ pounding
the resin and Ailing up the bamboo joints with the powder, Arst inserting a-
wick of dried leaves.” (Whitehead, p. 121.) Mr. Witti, when among the
Dusuns, writes on one occasion: “ In places the ground is strewn with the
nuts of the kamiri tree, here called minchangil^ which yields an oil used by
the Dyaks as an illuminant ; they ascribe to it, however, certain intoxicating
pioperties. (Diary, 24 March.) “ In the caves the Land Dyaks are amply
provided with torches, each consisting of a number of strips of resinous wood,
held together in conical bundles by means of thongs made of bark. The
burning ends of these torches are the wide ones, and the Dyaks regulate the
amount of light by these strings of bark, so as to economise tlie torches when
detained in the caves. When but little light is required, they slip the rings of
bark towards the wide burning ends of the torches, and by thus pressing the
strips of wood together, they lessen the supply of air and of light accordingly.
When the amount of light re(piires to be increased, they slip the rings back,
the burning ends open up from one another, the torches are rapidly swung
i*ound the head two or three times through the air, and forthwith begin to burn
brightly.” (Dr. Macgregor, p. ii.)

Mr. Burbidge (p. 88) states that at Kalawat the wax of the domestic bees
IS occasionally used for making a rude sort of wax candle.

FOOD.

Among the Sarawak Dyaks “ the prevailing food is rice boiled in bamboos,
with vegetables, cribung, yams, cucumbers, &c. ; they are fond of pork and

They also catch fish now and then, but in general eat salt

^sh, as the cheapest, and most easily procurable condiments with their rice.
Their cooking utensils are bamboos, which they find in abundance in the
jungle, use two or three times and then throw away. Besides these, they use

My. Bock, speaking of the Bukkits, mentions their use of flint and steel (p. 244).

i88 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

and the cobra (tcdong) are the snakes generally selected by the antus for their
habitation, not all the members of either class, but only individuals which
become known as spirit-possessed through dreams, or inference from other
signs. Should one of these reptiles be in the habit of frequenting the vicinity
of a village house, it is always regarded as the good genius of some one or
other of the principal men in it. Not long ago I saw a small cobra come
under a house, and crawl about, not heeding half a dozen of us who were
watching its movements ; it did not attempt to touch the chickens, nor did it
show fright when I poked it with a stick, but simply inflated its hood a little,
and hissed, and went on in eager search of something! At length it caught
a frog, and seemed satisfied. I found it was a constant visitor, and said to
be a spirit-helper ” of a man of the place, who, no doubt, would have fined
any one who dared to lay violent hands upon it. I was not told, however,
that any worship was paid to it. In another case, a large python went up
into a house, and the inmates interpreted the visit as that of one of the
beneficent powers. They put it under a pasu (paddy measure), and offered a
sacrifice to it, and made a feast also for themselves, sat round the snake, and
ate, congratulating themselves upon their good fortune. This done they let
it go again into the jungle. In a third case, the python came at night, and
astonished the rominunity by swallowing one of their pigs. This bold attack
was thought to mean that they had been guilty of neglect of duty to his spirit-
ship ; so with all haste an offering was prepared, and laid out on the floor of
the house, the snake, gorged with tlie pig, being still underneath : some words
of submission and entreaty were said, and lo! the beast vomited up the pig,
thereby affording indubitable proof that their view of the case was right 1
They then managed to secure it in a bamhu cage, and left it in honourable
captivity until the morning when I arrived and saw it. A company of them
afterwards took it into the jungle, where they offered it another sacrifice, and
then allowed it to slide out of the cage into the wood. It was believed to be
the tmh, the luck-bringer,” of the head-man of the place, who was also chief
of the district.

In many regions of idolatry, the dread which animals inspired in man,
more or less defenceless against their attacks, may have led to their being
regarded as objects of worship. This has been urged of ophiolatry. “ If the
worship perpetuated itself,” says Mr. B. Gould,'-*" “ long after other forms of
idolatry had disappeared, it was because the serpent was that creature against
which weapons and precautions were of the least avail.” Whether this dread of
the beast be accepted as the true account of the origin of the cultus or not, all
trace of the idea of propitiating an angry deity in the snake worship of the
Dyak has long disappeared. One Dyak with whom I am acquainted keeps a
cobra in his house, and regards it as his tutelary spirit, and everywhere among
them these spirit-possessed reptiles are regarded as friendly visitors sent by
some higher power for good ; and the sacrifice becomes an acknowledgment
of obligation, and a gift to keep them in good humour, according to the
maxirh — Presents win the gods as well as men.” But ophio-worship needs

** “ Origin and Development of Religious Belief.” (Vol. I., p. 138.)—). P.'

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

iron saucepans and pots to

^ " l>irds (if any can" be got), and

Kayan Ornamented Spoon. certain kinds of monkey. It

(Brooke Low Coil.) • ^ 'a f

IS said some of the natives
also eat snakes, but this is a matter I will not vouch for.” (Houghton, M.A.S.
iii., p. 197.) Sir Hugh Low writes: “As all kinds of monkeys are destructive
to the rice-fields, the Dyak is equally their enemy, and as these people esteem

their flesh as an article

of food no opportunity of

destroying them is lost.” — —

(p. 81.) ^ ^

Madame Pfeiffer saw Dusun House Spoon.

a pigeon roasted as fol- Made ol joint of bambu. Length, lain.

lows: ‘'A man wrung its (Bnt. mus.)

neck, pulled out a few of the longest wing feathers, and threw it on to the
fire. Hardly were the other feathers burned, when he took it off, pulled off
the head and the extreme wing ends and gave them to an expectant child

close by. He then put the pigeon on the fire a second time, but only for a

few moments, took it off again, and tore it into six portions, which he divided
amongst a similar number of children.” (p. loi.)

Dusun House Spoon.

Made of joint of bambu. Length, lain.
(Brit. Mus.)

Dusun House Spoon.

Bowl of coconut with rotan binding. Length, i2in.
(Brit. Mus.)

PuNAN Wooden Spoon.
(Hose Coll.)

Among the Linga Dyaks Mrs. McDougall saw some fowls killed, cifter
which they grilled them, feathers, entrails, and all over a Are.” (Gosp. Miss.
1857, ist Aug., p. 119.)

Another writer in the

same journal (i Nov., 1858,

p. 165) speaking of fhe ^

Lundu says : ” They do Punan Spatula.

not pluck their poultry, as Carved out of one piece of wood. i2in. long,

we do, but scald off the (HoseCoii.)

feathers, which takes but very little time. The fowl was then cut open, and
a piece of barnboo-cane was thrust through it, and inclined over the fire, one
-- ^ being

Fish is cooked as fol-

Bambu Spoon, i real size. Koti R. , » t •

(Leiden Mus.) lows The fish, having

Perham^s Sea Dyak Gods. 189

to have no spedal cause assigned for its existence. It is a natural outcome of
that primitive system of thought which has everywhere personified inanimate
nature, and attributed human intelligence to the animal creation, one of the
many fruits which has grown up from the wonder, the awe, and the dependent
feeling with which uncivilised races have looked upon the mysteries of the
^neat iiatura naturans ; one more element to complete the circle of nature-
worship which has had charms for many of the world’s primitive races.

To this account of spirit-worship, manifested in many forms, I may add,
that the extreme anxiety to obey the dictates of the spirits, especially when
made known in dreams, led, in one instance, to an act of anthropolatry. A
certain village-house was preparing a grand celebration in honour of Sin^alau^
fhiivn^f when a Dyak — not very respectable in character- gave out that an
antu had informed him in a dream that this house must offer a sacrifice to
himself (the man), or bear the brunt of the antu a displeasure. This alterna-
tive, of course, could not be borne, and they fetched the man in a basket, put
him in a place of honour, presented to him an offering of food and drink as a
religious act and then carried him back again to his own al)odc. This fellow
was at the time committing a llagrant breach of social laws, and possibly
invented the message from the spirit, with the object of screening his
reputation by showing himself a favourite of the gods. But this view of the
matter did not present itself to the Dyak mind, which is* capable of swallowing
any monstrosity, or absurd falsehood, if it only pretends to be a revelation
from the spirits. Such, too, is the implicit faith they put in dreams.

Sacrifices.

Something must now be said about the sacrifices which have been so
frequently mentioned. The ordinary offering is made up of rice (generally
cooked in bambus), cakes, eggs, sweet potatoes, plantains, and any fruit that
may be at hand, and a fowl or small chicken. This pirin^, when offered in
the house, is put upon a tabaky or brass salver: if the occasion of the sacrifice
necessitates its being offered anywhere away from the house, a little platform
is constructed, fastened together wdth rotan. upon four sticks stuck in the
ground. This is para pirin^y altar of sacrifice. The offering of course is laid
upon it. But generally this is covered with a rough roof, and thatched with
nipah leaves, looking like a miniature native house ; but it is the most rude
and flimsy thing imaginable and soon tumbles to pieces. This is the lauf^kau
piringy shed of sacrifice. The god or spirit is supposed to come and partake
of the good things spread there, and go away contented. I once remonstrated
with them on the futility of the whole proceedings, on the ground that the
food w^as clearly not eaten by any invisible being, but by fow^ls or pigs, or
perhaps by reckless boys full of mischief, who w^ould brave the fear of the
spirits. But their answ^er was ready. The aniUy whatever form it ma}^ take
in showing itself to human eyes, is, as a spirit, invisible, a thing of soul, not of
matter : now, they said, the soul spirit comes, and eats the soul (saniangai) of
the food ; what is left on the altar is only its husk, its accidents, not its true
essence. Now this answer, remarkable as coming from them, contains, as it

Food.

381

been washed in some creek, is wrapped in a plantain-leaf, and laid upon some
thick pieces of wood, which are placed over a clear fire. In a few minutes the
bsh IS beautifully done, and being placed in another leaf,
tlie former one serves as a dish ; this, with the addition
of the never-failing rice and salt, makes an excellent
meal.” (Miss Coomes, Gosp. Miss., ist Nov. i8s8
pp. 165-167.)

“ Though the Sea Dyaks have numbers of fowls,
pigs, and goats, about their houses, they seldom kill
them excepting on occasions of general festivity. When
they can afford to purchase salt fish from the Mala>s,
they much prefer it to animal food.” (Low, 199.)

To cook their food in the open ” they drive three
pegs into the ground and place the priok (jar) on top,
fill quartei with rice and fill up with water and when
it simmers cover it with leaves. Before the arrival of
Europeans the Dyaks used earthen priuh made by
themselves.” (Brooke Low.) They cook their food in
bambus “ having previously cut the whole animal into
small pieces.” (Low, 202.) ” The proper quantity of

rice, fish, or vegetables, are placed with sufficient water
ill a newly-cut bamboo. The mouth is then stopped
up with grass or leaves— preferably leaves which will
give a desirable flavour to the food. The bamboo is
then placed over the fire, the mouth resting on a stone
lit an angle of 30" to 45". By the time that the bamboo
IS thoroughl}^ charred and is showing signs on the out-
side of splitting or falling to pieces, the contents are
sufhciently cooked. The bamboo is then taken from

the fire and the contents shaken out into a plate, or in the case of rice
the bamboo is split and torn off in strips when the rice is formed inside a stiff-
sticky mass moulded to the form of the bamboo." (F. W. Leggatt.)

Spoon,

Formed by cuttinkT aw.-iy
one .side of a gourti. The
end bound with Idack fibre.
Length, 9in. Longwai.
(Brit. Mur.)

Oviform Bowl-shaped Dish of Ironwood,

With a kind of spout at one end, and at the other a projecting flat plate
grotesquely carved in open work. length, 1 5 Jin. Longwai.

(Brit. Mus.)

iQo H. Ling

does, something similar to an old philosophic idea, which, in better than Dyak
society, is not altogether obsolete as a disputed matter in the present day.

An important element of many sacrifices is the sprinkling of the blood of
the slain victim, ginsclan, or singkelan. The person oh whose 'behalf the
sacrifice is offered, is sprinkled with the blood of the fowl, and not only
persons, but farms of growing paddy : the persons, I imagine, to atone for
some infringement of pemaliy the paddy, to make it grow. Sacrificing on
behalf of farms is a vital part of their agricultural system, and no Dyak would
think his paddy colild possibly come to maturity without continual application
of the fowl’s blood. The bird is killed and waved about over the farm, but on
some occasions, when the growing is supposed to need only a slight application
of sacrificial virtue, the comb of the fowl is just slit to allow a little blood to
ooze out.

On most occasions when a victim is slain, it is afterwards eaten, be it pi^
or fowl ; but in some cases, it is otherwise disposed of. If it be a sacrifice to
Pulang Garni at the commencement of the farming, the pig and other elements
of the offering are conveyed with great pomp, the beating of gongs and
streamers flying in the brcuj^ie, to the land to be prepared for receiving the
seed; the pig is then killed, its liver and gall examined for divination, and the
whole put into the ground with some tuak (native drink) poured upon it, and
dedicated with a long invocation to the great paddy producer. This is the
function which is called hnja. If the sacrifice be for the crime of adultery, the
victims are thrown into the jungle, and on the occasion of a marriage, I
remember the offering was cast into the river. For all ordinary sacrifices, a
fowl suffices ; but a pig, being the largest animal which the Dyak domesticates,
is naturally selected as the highest victim : should pigs, however, not be
procurable at the time, two fowls can be substituted. And why? I asked.
Because the legs of two fowls are equal to those of a pig !

These sacrifices are not bound up with any priestly order ; any one may
offer them ; but old men are generally selected in respect of the honour due to
their age. No priesthood, in the proper sense of the term, seems ;to exLst
among these Sea Dyaks ; for the Manang or medicine man does not fulfil the.
necessarv cemditions. Anv man who is chief, or who has been fortunate in
life, or who is well up in ancient lore, and knows the form of address to the
deities, may perform the sacrificial function. -

And the \^orship is purely external matter, unconnected wi|Ji morality, a
simple opus opcratuin, a magical action which effects its object irrespective of
the condition of mind, or habits of life of the worshipper. A man of sober
conduct would be preferred to one of notoriously bad character, to offer a
sacrifice ; but I have not perceived that any good moral or spiritual
dispositions are required to secure the object of the function. This indeed
follows from the fiict that no improvement of the moral being is sought for,
or even thought of, as the purp)ose of a piring. However good Petara may be
supposed to be, the spirits in general have not made known that they delight

** Among the Dyaks of whom I am specially writing, I find no memory of human sacrifices :
bnt the Melanos were once addicted to the practice, and 1 question if, even yet, they have^died out
amongst the Kayans of the interior. (J. P )

382 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

Pestle.

I real size. Koti R.
(Leiden Mus.)

Capsicum Pestle and Mortar
S.E. Borneo, real .size.
(Leiden Mus.)

“ The Sea Dyaks eat with their fingers.” (Brooke i. 51.) When eatin^^
they squat upon a mat in the centre of the room around the vessels containing
the food and all eat with their fingers.” (Hornaday, 467.)

“ The Dyaks eat
their food from the
ground for a table ;
each having taken
a portion of rice
which he considers
sufficient for him,
this, if he be not
provided with a
plate, which many

of them are, is placed upon a clean leaf of the Dillcnia spcciosa, and he dips
his hand into the common stock of salt which is placed in the centre of the
group. If they have flesh to their repast it is partaken of in a similar manner
tothe salt. . . . Though the\' eat from the ground or floor of their houses,

they rarely sit cross-legged upon it like the Malays, but have each a small
block of wood about three inches in thickness, which they use as a seat hy
day and a pillow by night. . . . Plates of English manufacture have

recently become very general among them. They eat from the plates with
their right hand, compressing the. rice (which is not cooked dry as that of
the Malays) into a ball of convenient size.” (Low, pp. 172, 202.)

Mr. Hornaday (p. 388) describes the killing of a snake, adding, “ where-
upon the Dyak immediately proceeded to roast the serpent on the fire and

strip oft' the skin, prepara-
tory to making a snake
curry.” He was told that
this people eat large lizards
also. ” A small hiawak, a
sort of iguana, is much
valued by them as a deli-
cate article of food.” (Low,
p. 84.) Nearly all the
beasts of the forest are
eaten by these people, even
monkeys, alligators (if
small), snakes and other
reptiles are esteemed. Like
the French, they regard frogs as a delicate dish, and bestow considerable
pains in procuring them.” {ibid, p. 202.)

The Malanaus cut their fish ” very fine and eat raw. This they call Dwf,
and the only food they take with them on their fishing excursions is the top,
or cabbage, of the nipa palm. Besides raw fish, they are extremely fond of
several kinds of grubs. A fleshy, dingy-coloured grub is gathered from the
jungle trees in the month of June by the bushel, the large white grub which is
produced in decayed sago palm from the egg of some insect is, however,

Kavan Uit OR Wooden Rick Bowl
with Side Dishes for condiments.
(Brooke Low Coll.)

Kayan Dish.
(Brooke Low Coll.)

Perhaff^s Sea Dyak Gods. igi

ill virtue ; and the Dyak does not offer sacrifices and repeat invocations to
promote personal righteousness and wisdom ; but to get good crops of paddy,
the heads of his enemies, skill in craft, health and long life. Neither his
prayers nor aspiratibns reach higher than the realm of the visible and present.
And in cases where we can see that propitation for sin is the esoteric basis of
the institution, as for instance, in the slaying of sacrifice after an act of
adultery, yet the thoughts of the Dyak are not directed to the cleansing of the
offenders, but to the appeasing of the anger of the gods, in order to preserve
their land and their crops from blight and ravage. There is no confession of
sin, nor petition for the pardon of the offenders. It is a witness of a belief
that the offences of man provoke the displeasure of the gods, and that
satisfaction is demanded ; but there is nothing to show that tin: ultimate
purity and improvement of the offender is contemplated as the tiling desired.
It is compensation for wrong done, and a bargain to secure immunity for their
material interests. I am speaking of the sentiment consciously entertained by
the Dyak himself concerning his own pirin^ : not of the whole rationale which
we can give of it.

I must now pass on to a further element of Dyak religion, which is yet
only another phase of that nature worship which pervades all their institutions.
The Dyak, like (jther races, feels his ignorance of, and dependence upon, every
jiart of the world about him. He feels that nature, which has voices so nuin\'
and wondrous, must have something to say to him, something to tell him.
When is its voice to him to be heard? He feels a need of some guidance from
the powers around and above him in his going out and coming in, in his
precarious farming, in his occupations in the sombre depths of the jungle, in
his boating over the dangerous rapids, or the treacherous tides of the swift
rivers. He is aware that death and destruction may siiddimly confront liim in
many a hidden danger; and he longs for something to hint to iiiiii when to
advance and when to recede. He is a “ questioning humanity; ” and he has
devised for himself an “ answering nature.”

Omens.

Like the ancient Celts, who adored the voice of birds ; like tlia Romans
who took auguries from the flight or notes of the raven, the crow', the owl, the
cock, the magpie, the eagle and the vulture, the Dyak has his sacred birds,
whose flight’' or calls are supposed to bring him direction from the unseen
powers. The law' and observance of omens occupy, probably, a greatcu' share
of his thoughts than any other part of his religion or superstition ; and I
cannot imagine that any tribe in any age ever lived in more absolute
subservience to augury than do th^ Dyaks.

The system, as* carried out by them, is most elaborate and complicated,
involving uncertainties innumerable to all who are not fully experienced in the
science, and the younger men have constantly to ask the older ones how to
act in unexpected coincidences of various and apparently contradictory omens.
To give a complete account of this intricate system would exceed rny limits,

30 Maclbar’s Conversion of the Celts,” pp. 25, 26. {J. P.)

383

Food.

preferred, but the ‘bonne bouche’ consists of
a long white, almost transparent, wood-
worm, which is obtained by immersing a
soft wood named 7 aha tangan under water
for about a month, when it is found to be
pregnant with this delicious morsel. Whole
rafts of this wood are constructed and laid
down about October. Monkeys are also
reckoned amongst their luxuries.” (Crocker,

S, G., No. 122.)

Of the main Muruts, Sir Sp. St. John
writes, “ they plant rice twice a year, one
kind called Asxas being readvin three months, Oknamhntal Projecting

the other in five months." The\- trust to
hunting for most of their flesh; they, how- ' Tn.^

ever keep pigs and a few foxvls. Tapioca is a mere weed ; dressed as a
potato It IS excessively indigestible; I have observed some sweet potatoes,
and also some yams and Indian corn. They hoAe no fruit trees, contenting
tnernselves with a few bananas.*’ (i. 128,)

” They arc not very particular .about tlie cleanliness of their persons, and
link nothing of eating meat which is so putrid that a rotten egg is absolutely
fresh compared to it; snakes, toads, and large grubs are also eaten by many ;
when a bnfkdo is killed on the occasion of a feast nothing of it is thrown away
except the bones and the horns. The consequence of this filthy feeding is
that they get affected with all kinds of horrible diseases which are aggravated
)y <^onstantIy drinking quantities of arrack, and very few live over the middle
(h. O. Ricketts, S. G., No. 3^8,* p. 17.)

,1 "I troublesome Diisiin guide who on one occasion

niade a fire and commenced to cook his wild cat hv roasting it, hair, skin

(p. 271.)

'^nd all, without the slightest preparation.

1 he mountain-rat seems a favourite
article of food among the Kiaus, though
they do not eat those which frequent the
houses.” (St. John i. 333.)

'‘The Dusun’s principal fruits are
jackfruit, tarripc, and piscinas ; of vege-
tables, cucumbers, gourds, sweet potatoes,
and kaladi,^' (Whitehead, p. 107.) His
food consists chiefly of rice, rats, mice,
fish, frogs, tadpoles, beetles, grubs, chrysa-
ides, all of which are stewed down and
^aten as a relish with the rice.” {ibid,
p. 108.) A Dusun woman once brought

the simply roasted over the fire, suspended from sticks stuck in

Thil? ' the only cooking utensils to be seen were bamboo cylinders used for boiling rice.
^Poon.- ^ shoulder-blade of the monkey as a

Ornamental Projecting
Head of Oviform Howl or Dlsh.
Longwai.

(Brit. Mus.)

f r Hr. Ling Roth. — Natives of Sarawak anA

and severely tax the patience of the reader ; but an atteiiipt fo give some
definite ^notion of it is necessary.

The birds thus used,” as JJyaks say, are not many. I can only give
. their native names : — Katupong, Beragai, Kutok, Mbuas, Nendak, Papan,
Bejampong. Most are, I believe, beautiful in plumage ; all are sm511, and, like
most tropical birds, have nothing that can be called song ; but their calls are
sometimes shrill and piercing. The reason why these are the birds selected,
and only these, will appear in the end. But in practice, the system goes
beyond birds, and embraces the rma pelandok (mouse-deer), the kijang

(gazelle), tenggiling (armadillo), rioh (insect), rejah (insect), hurong malam
(insect), tuchok (lizard), sandaJi (bat), the pytlion and cobra, and sometimes
even the rat : all these may be omens in various ways and circumstances, and
therefore, in this connection, they are designated bttrong (birds), and to augur
from any of them is bchurong. But these other ‘creatures are subordinate to
the birds, which are the foundation upon which the superstructure of good
luck is to be raised ; and from which alone augury is sought at the beginning
of any important undertaking.

The yearly rice -farm ii4g is a matter of much ceremony as well as of labour
with the Dyak, and must be inaugurated with proper omens. Some man w'ho
is successful with his* paddy will bfe the augur and undertalie to obtain gnidns
for a certain area of land which others besides himself will farm. Some time^
before the Pleiades are sufficiently high above the horizon to warrant the
clearing the grounds of jungle or gra§s, the man sets about his work. He will
have to hear the nendak on the left, the katupong on the left, the burong malam
and the heragai on the left, and in the order I have written them. As soon as
he. has heard the nendak, he wi^^break off a twig of anything growing near, and
take it home and put it in.^sa^e place. But it may happen that some other
omen bird, or creature, is the first to make itself heard or seen; and in that case
the day’s proceeding is vitiated ; he must give the matter up, return and try
his chance another day ; and thus sometimes three or four days are gone before
; he has obtained his first omen. When he has heard the nendak, he will„ ;-j:hen
go to listen for the katupong and the rest, but with the same liability to dmys ;
and it may possibly require a month to obtain all tho.se augural predictions
which are to give them confidence in the result of their labours. The augur
has now the same number of twigs or sticks, as birds he has heard, and he
takes these to the land selected for fiirming, and puts them iiT the ground,

^ says a short form of address to the birds and Pulang Ganrt, 'cuts a little grass
or jungle with his parang, and retufhSv The magic virtue o^ the byrds-has
been conveyed to the land. < ^ ^

For lioiise-building, the same birds are to be obtained, anl the same
way. But for a war expedition, bir# on the right hand are r|^i?ed* except
ficndak, which, if it make a certain peculiar call, can be admitted on the
left. ' •

These birds can be ba^ omens as well as good. If hefed on the wrong-^
side, if in wrong order, if the note or call be 8f the wrong kind, the matter in
hand must be postponed, or abandoned altogetl:\ef-; tmless a conjunction of
subsequent good omens occur, which, in the j|ndgfhei\|^of bid exigertsT can

384 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

Mr. \yhitehead a cetonia which was not perfect, and on his refusing it she
nipped off the beetle’s head, and tied the body up in a piece of cloth for the
children, who will eat it as they eat chrysalides and grubs.” {ibid, p. 183.)

Ukit Knife.

J real size. Brass has been melted into the three first holes
(Hose Coll.)

The cutting edge is held away from the person and the article to be cut is drawn
towards the knife. Handle of staghorn^ sheath of wood. J real size.

(Brit. Mus.)

Skaran Knife.

The blade is inserted in a piece of horn.

(Leggatt Coll.) ,

On tl}e Baram ‘‘ fish forms one of the staple articles of diet. . . . The
men usually feed alone, attended on by the women, and always wash their
mouths out when they have finished eating..i They are very particular about
being called away from their meals, and it takes a great deal to make a man
set about doing anything before he has concluded ^ his repast; to such an
extent is this practice observed, that it is considered wrong to attack even an^
enemy whilst he^-if eating, but the moment he has finished it is legitimate and
proper to fall upon him. To t|i#lot of the women falls the cooking and the
fetching of water.” (Hose, J.A.I. xxiii, 160.)

'-h

Perhamh Sea Dyak Gods, 193'

overbear the preceding bad ones. Hence, in practice this birding becomes a
most involved matter, because the birds will not allow themselves to be heard
in a straightforward orthodox succession. 4^^'^ '^dl it is only a balance of
probabilities ; for it is seldom that Dyak patience is equal to waiting till the
omens occur according to the standard theor^s but this just corresponds to
the general ebb and flow of good things in actual life.

There are certain substitutions for this tedious process, but I believe
they are not much in vogue. Thus for farming, it is said, that a bit of gold
in any shape may be taken and hidden in the ground ; [ind the result will be
as though the proper birds had been heard. This looks like a case of bribing
the spirits. Or the matter may be compounded for by sacrifice. A fowl may
be killed so that the Wood shall drop into a hole in the earth, in which als(3
the fowl must be buried. Or the augural function may be shortened by using
an egg newly laid, which must be taken and broken on the ground. If it
should turn out to be rotten, it is a bad omen : if quite fresh, it is good- This
is to be recommended, for it would certainly always secure the desired result.
So on tht^ occasion of a war expedition. If an offering be pnipared and some
tuak (drink), and the sacrifice be offered with beating of gongs and drums on
starting from the house, no birds need be listened to on the way. But these
ceremonies are supposed to fall short of'Hhe real thing and are not much
practised.

These are the inaugurating omens sought in order to strike the line of
good luck, to render the commencement of an undertaking auspicious. 7'he
continuance of good fortune must be carriecj on by omen influence to the
end.

To take farming again, where the practicSj- becomes most extensive and
conspicuous. When any of these omens, eitherM)f bird, beast, or insect, are
heard or seen by the Dyak on his way to the paddy lands, he supposes they
foretell either good or ill to himself or to the farm ; and in most cases he will
turn back, and wait for the following day before proceeding again. The
iicndak-As generally good, so is the katiipong on right or left, but the papan is of
evil dmen, and the man must beat a retreat. A bera^ai heard once or twice
matters not ; but if often a day’s rest is necessary. The mbuas on the right Ts
wrong, and sometimes it portends so much blight and destruction that the
victim of it must rest five days. The “ shout ’’-of the kuiok is evil, and that of
the katupon so* b^id that it requires three days’ absence from the farm to allow
the evil to pass away ; and even theS a beragai must be heard before
commeacing work. The beragai is a"^’ doctor among birds. If the cry of a
deer, a pel§f^h\ or a gazelle be heard, or if a rat crosses the path befort? you
on your w^y to the farm, a day’s rest is necessary ; or you will cut yourself,
get ill, ^r su|^r by failure df the crop. ^When a good omen is heard, one
which' is supposed to foretell a plentiful harvest, you must go on to the farm,
arid do some trifling work by way of “ leasing the works of your hands ” there,
arid then i;eturn I'^in this way you clench the fore^jhadowed luck, and at the
same titne reverence the spirit wfifeh promises it. And should deer, pelandok^
or gazelle come out ^oP' the’^;jnngle and o%to the farm when you are working
therei it nflipans that qjistoinerS:: will come to buy the corn, and' that, therefore,

“ In their boat expeditions they always take a snpply of red ochre to eat,
in case of becoming short of other provisions; and we once found in some
deserted Seribas’ prahus many packets of a white oleaginous clay used for the
same purpose.” (St. John i, 70.)

So Bishop 'McDougall states:;” There is' a certain slimy clay which the
Sakarran Dyalcs always provide themselves with when they make their
excursions in their boats, and which they ^uck when their stock of rice is
exhausted : they say it is very nutritiqus.” '(Mrs. McDougall, p. 74.)

Mr. Crossland inforhas me that the Updiip occasionally eat a clay much
resembling fuller’s earth ; they did not like it, but thought it a healthy thing
to do— they seemed to think it acted as a purifier. —

“The Sea Dyak cakes are made of very fine rice flour.” (Mrs. Chambers,
Gosp. Miss., I June, 1859, p. 81.)

Madame Pfeiffer gives an amusing account of how she was deceived in
these cakes : “ On the floor lay spread out several eatables, especially a lot of
small flat cakes of all sorts of colours, white, yellow, brown, and black. They
looked sdftasty that I bit into them with true gusto. But how I regretted my
rashness ! The white cakes were made of rice, and the yellow ones out
of maize-flour. The flour was very coarsely ground and prepared with nothing •
more than a very ample quantity of rancid fat obtained from the kawan fruit.

1 he brown and black cakes received their colour from the greater or lesc; ■
admixture of a black syrup prepared from sugar-cane or from the juice of
various palms.” (p. 106.)

Mr. Horsburgh says the Ballaus make a sort of sugar or rather treacle
which is manufactured from the nipa palm, and which is very palatable, (p. 44.)®
“ Vinegar is procured from another palm by collecting its juice and
allowing it to undergo the acetous ferrfientation.” (ibid,)

The natives have various methods of preserving their food. Dr. Houghton
(M.A.S. iii. 198) says the Sarawak Dyaks “salt and pot wild pig and deer in
jars.” When the Undup “catch a pig they rub it with salt and put it away in
ajar. When fresh done it is very good, when old it is smelly.” (Crossland,
Miss. Life, 1870, p. 217.) Amorig the Dusun, Mr. Whitehpad refers to, the
potting and saUing ofibuffalo, ihe odour of which was most disgusting, (p. 179.)
Mr. Wallace, speaking of the use of the bambp, says, “ salted fish, sugar,
vinegar, and honey are preserved ip them instead of in jars or in bottles.”
(1.125.)

The Sea Dyak women cure figh. They either dry it in the smoke of a
wood fire, or cut it up jpnM boil it,Jn brine, and so preserve, and pickle it,
makasqm ikan.'l (^fpoke Law.) [See Fishing — Umbai.]

“ The Ida’an preserve their rice in old .hamboos two fathoms long, which
are placed on one silie of the doorway. It is said that these bamboos are
P‘"®serwd Tor generations, and, in lact, 4h^y leaked exceedingly ancient.”
(St. John i. 265;) These people, also known as Dusun, have a method of dry
preservatiot^,^of animal food : ^ “ Rats afS often split and, fixed on bamboo

« •• By boiling the juice [of a palm^ which I vsjtched them [SaratA' t>yaks. Dutch Borneo]
doing in several Dyak houses, a kind of coarse trfeatdy sugar was made, which I also tasted ”
(S.G.. 95.)^

194 H. Ling Roth,— NaUves of Sarawak and Brit, N, Borneo,

there will be corn for them to buy. This is the best omen they can have ;
and they honour it by resting from work for three days.

But the worst of all omens is a dead beast of any kind, especially those;
included in the omen list, found anywhere on the farm. It infuse‘s a deadly
poison into the whole crop, and will kill some one or other of the owner’s
family within a year. When this terrible thing happens, they test the omen
by killing a pig, and divining from appearances of the liver immediately after
death. If the prediction of the omen be strengthened, all the rice grown on
that ground must be sold ; and, if necessary, other rice bought for their own
consumption. Other people may eat it, for the omen only affects those at
whom it is directly pointed. A swarm of bees lighting on the farm is an
equally dreadful matter.

And there is another way of escaping the effect of omens less vicious
than the foregoing. Some men, by a peculiar magic influence, or by gift of
the bird spirits, are credited with possessing in themselves, in their own
hearts and bodies, some occult power which can overcome bad omens
{penahar buroiig). These men are able, by eating something, however small,
of the produce of the farm, to turn off the evil prognostication. Anything
grown on it which can be eaten, a bit of Indian corn, a little mustard, or a
few cucumber shoots, is taken to the wise man ; and he quietly eats it raw
for a small consideration and thereby appropriates to himself the evil omen
which in him becomes innocuous and thus delivers the other from the ban of
the pcmali, or tabu.

The buron^r malnm is an insect so called because it is generally heard at
night ; it is especially sought after on the war-path as the guide to safety and
victory. It is altogether a *jgood genius, as the nendak is among the birds.
And in farming it is equally valued. A man heard it on one occasion in a
tree on his farm-land, late in the morning ; and dedicated an offering to it at
the foot of the tree, which was afterwards regarded as sacred, and was not
felled with the rest. And he had his reward in an abundant harvest.

These omen-creatures are the regular attendants of the Dyak, not^ only
in his farming, but in all his travels and works of every description. If he be
only going to visit a friend a few miles off, a bad bird will send him back.
If he be engaged in carrying timbers from the jungle for his house, and
hear a kntok or a bejainponij; or a mbms, the piece must be thrown down, and
left until a day or two after, or it may have to be abandonejd ‘altogether. A
man built a boat, and, when nearly finished, a kntok flew close across the
bows; it was cast aside and allowed to rot. If at night they hear an owl
make a peculiar noise they call sabut they will hastily clear out the house in
the morning ; and remain away some weeks, it may be, in temporary sheds,
and then only return when they have heard a nendak, and ^ beragai on the
left. There are many omens which make a place unfit for habitation, and
among them are a beragai flying over a house and an armadillo crawling up
into it. ...

When visiting the sick, birds on the right are desired, as possessing more
power fer health. And here I may mention another way of communicating
the virtue of the good omen to the object. When a Dyak hears a good bird

386 H. ,Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

frames, then smoked and stuck over the fireplaces in the houses until required ”
(Whitehead, p. 183.) But, as the same traveller tells us, the preservation of
food ^oes hot keep off famines. They have to get on as best they can with
kaladi and sweet potatoes until the next harvest . . , living On roots and

anything th'ey can find in the forests.” {ibid, 187.)

Regarding the high“ state of food, the Land Dyaks are very partial to
the flesh of fish, which the Malays bring to them in an almost putrid state,
pa,rticularly the large ikan-pari, or skate. I have seen them also carefully
gather up the body of a pig which had been overlooked in their traps until it
was falling to pieces.” (Low, p. 310.)

'Mr. Biirbidge mentions a Dusun ‘‘who luuf two rats — rather high they
, .were tQo xyhidh he roasted entire, and ate with great gusto.” (p. 271.)

Salt.

. We have seen that Land Dyaks, Sea Dyaks and Dusuns salt their food
§s a means of preservation for future use. “The chief condiment of the
[Balau] Dyaks is salt, which they procure from the nipa palm, and v^hich they
much prefer to. that obtained by evaporation from sea water. The boughs of
the nipa are cut, dried, and burnt, and their ashes washed in water, so as to
di.ssolve the salt contained in them. This water being then allowed to run off
clear is evaporated in pans, the salt remaining at the bottom of the vessel.
It is a dirty grey and often black-looking substance, possessing a slightly
bitter taste, which is grateful to the palate of the Dyaks ; and as it is
generally produced in masses of considerable size and as hard as a stone, it
has much the appearance of a mineral th^t has been dug out of the earth.”
(Horsburgh, p. 44.)

Mrs. McDougall, writing of the Sihu Dyaks’ salt-making, says “ that when
asked why they prefer this ‘nasty blackdooking stuff’ they reply ‘It is fat
salt. ’ (p. 137.) “Theydthe Badjobs] gather sea weeds, burn them, make

a lye of ashes, filter it, and ferm a bitter kind of salt in square pieces by
boiling it in pans made of the bark of the aneebong. . . .” (Forrest, p. 369.)
At the foot of Kina' Balu, Sir Sp. St. John describes its manufacture, by
these people, which is similar to that of the Balaus. (i. 233.) Later on he
says : “ They burnt the roots of the mangrove with those of the nipa palm, as
well as wood collected on the sea-beach, and therefofe impregnated with salt.
In one place, I noticed a heap, perhaps fifteen feet in height, sheltered by a
rough covering of palrfi-leaves, and several men were about checking all
attempts of the flames to burst through by throwing salt-water over the pile.
This, doubtless, renders the process much more productive. In one very
large shed, they had a kind of rough furnace, where they burnt the wood ;
and suspended around were many baskets in which the rough refhains of the
fire are placed, and the whole then soaked in^ water and stirred about till the
salt is sup|k5sed to have been extracted from the charcoal and ashes. The
liquid is then boiled, as at Abai, in large iron pans purchased from the
Chinese.”^ (i. 288.)

Another process, that of the Kadyans, is mentioned by Mr. Burbidgc
If* 126), “The ashes of driftwobd are placed in a tub and sea water poured

195

Perhain*s Sea Dyak Gods.

on his way to see a sick friend, he will sit down, and chew some betel-nut,
sirih leaf, lime, tobacco and gambier for his own refreshment, and then chew
a little more and wrap it in a leaf and take it to his friend, and if the sick
man can only eat, it will materially help the cure ; for does it not contain the
voice of the bird, a mystic elixir of life from the unseen world ?

To kill one of these birds or insects is believed to brin^' certain disease, if
not death. I was told that a woman was once paddling her canoe along
near the bank of a stream, and saw a little hera^j^ai on a bough, and not
recognising it she caught it, and took it home for a child’s plaything. She
was soon made aware of her mistake, and offered the bird a little sacrifice
and let it go. That night she had a dream wherein she was told that, if
she had killed it, or omitted the offering, she would have died. But this idea
of sacred ness of life does not apply to the deer, the gazelle, the pclandok, the
armadillo and iguanas which they freely kill for food, and rats as ])ests.
Physical wants are stronger than religious theory. Another inconsistency
appears when, in setting up the posts and frame-work of a house, they
beat gongs and make a deafening noise to prevent any birds from being
heard.

This is only the merest outline of the practice, the full treatment of
which would require a volume; but it is sufficient to show that there never
was a people in more abject mental bondage to a superstition, than arc the
Dyaks of Borneo to the custom of hehuron{f:^^ In a race of considerable
energy of temperament, like the Sea Dyaks, one would have expected that
the tediousness of the system would have produced a remedy, lo consult
omens at the commencement of important undertakings is one thing ; to be
liable to obstruction and restraint at every step-of life, is quite another and
far heavier matter. The substitutions before-mentioned, no doubt, were
invented as a short cut through a troublesome matter, but they have
evidently failed in the object. And then the intricacies of the subject are so
endless. Old men, industrious and sensible in ordinary matters of life, will
sit foe hours at a stretch discussing lawful or unlawful, lucky or unlucky,
combinations of these voices of nature, and their effect upon the work and
destiny of men. Only the older men are able to tell what is to be done in all
cases. The deaf who do not hear, and the children who do not understand,
are conveniently supposed to be exempt from obedience. And this involved
system of life is thoroughly believed in as the foundation of all success.
Stories upon stories are recounted of the failures, of the sicknesses and of the
deaths that have resulted from disregard of the omens. You may reason
with them against the system, but in the coincidences which they can
produce they think they have a proof positive of its truth ; and with them an
accidental coincidence is more convincing than the most cogent reasoning.
But it need hardly be said, that the citing of precedents is very one-sided.
All cases in which the event has apparently verified the prediction, are
carefully remembered, whilst those in which the omen has been falsified are
as quickly forgotten.

This remark perhaps hardly applies now to Dyaks of the coast, who, being subject to other
influences, are gradually relinquishing the custom. (J. P.)

Food.

387

^ over them. To evaporate the water, receptacles are neatly;, made from the
sheaths of the Nebong palm, fastened into shape by slender wooden skewers.
Two logs are then laid parallel to each other, and a foot or fifteen inches apart,
and over these the pans are placed close together, so as to form a rude kind of
Hue, in the which a fire of light brushwood isdighted, and very sooh afterwards
the salt may be observed falling to the bottom of the evaporators.”

Referring to the Dusun salt-making, Mr, Hatton mentions (p. 148) :
‘‘ Their boiling-pans made of the bark of a palrn^ tree.”

Mr. Whitehead says: “The Bajows extract the salt from roots of the
mangrove as well as from the nipa palm, it is moulded into large flat cakes and
bartered at the weekly tanikr (p. 67.) He adds : “ The natives prefer it to
the imported article.’ In the Sogonzon country, however, Mr. Wittiv(Diary,
20th Nov.) refers to the indifference of the Diisuns to the use of salt. “A brine
spring‘s in the vicinity of Palin is scarcely ever resorted to, and they never give
anything for salt brought to them from the coast”] but elsewhere he .says
“that on the road to Niituo there is a small spring of weak brine, which
supplies the people with salt for many miles 'around ; in fact, we found a
number of Dusuns on the spot carrying off salt water in theiir bamboo recep-
tacles. 1 he}/ mix the brine as it is with their dishes, without resorting to
evaporation.” On the Bangawan river, he says : “ The chief article of barter
is salt, which here fetches one and one-tenth its weight in gutta-percha. . . .
Ihis proportion increases rapidly. Only one day’s journey further inland
salt is bartered for one-half its weight :of gutta-percha, at three days, for
an equal weight of gutta-percha; and in the Labao country, through which
the Melias branch of the Kinabatangan flows, the inhabitants crave so for salt,
that they give three times its weight in the best gutta-percha for it. One can
buy salt at Labuan for 70 cents per picul, and sell medium gutta-percha for .
70 dols.” (Witti Diary, i6th March.) '

“In the Bah Valley, Trusan R., 3,200 feet above the sea level, there are
two salt springs, from which the Muruts make salt by eyaporation, and the
salt forms a staple of trade.” (Reckitts S.G., No. 347, p. 214.)

Five and twenty years ago, during the troublous times with the disaffected
populations on the Katibas river. Sir Chas. Brooke wrote : “ A Dyak once
having eaten salt can never do without it ; this article tames a savage more
than ought else, human br divine.” (S.G., No. 20.)^®

Water Drinking.

The panchurs (aqueducts) are described in Chap. XVI. “Thin, long-jointed
bamboos form, the Dyak’s only water-vessels, and a dozen of them stand in the
corner of every house. They are clean, light, and easily carried, and are in
many ways superior to earthen vessels for the same purpose.” (Wallace, i.) b
Mr. Hornaday writes similarly, and adds: “After eating, the D^ak takes a

* "A species of monkey Semnopithecus Hosei frequents the salt springs which are common in the
interior, churning up the mud. This monkey produces the Bezo^ stone.” (Hose, Man^nmlia.) *

Speaking of the interior tribes, and of the oppression of the natives by the Malays,

S. Muller remarks : ** But their incessant necessity to prcicure salt forces them to submit to t^
^vishes and demands of their oppressors.” (ii. 385.) - ■ .

196 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

The object of the bird-cultus is like that of all other rites ; to secure
good crops, freedom from accidents and falls and diseases, victory in war,
and profit in exchange and trade, skill in discourse, and cleverness in all
native craft. I say hxvd^-ciiltns ; for it rises from observance of omens into
invocation and worship of the birds, as the following extract from a “ Sampi
Umai ” will show : —

I call to ye, O Birds !

Which birds do you call, do you beckon ?

The false, the lying birds,

The mocking, the wicked ones,

The evil ones which in sideways,

Those which start in sleep,

Which flutter their wings as a sail :

These I do not call, I do not beckon.

Which then do you call, do you beckon ?

Those which lay and hatch to perfection,

Which are clean of breast and heart.

Whose discourse compels assent,

Whose fame reaches afar.

Whose praise is heard and repeated,

Which are just and pure and simple,

The palms of whose hands are lucky,

Which sleep and have good dreams.

These I call, these I beckon.

That when they paSs through the jungle,

They may keep their hands in order ;

When they pass other men’s things.

They may be on guard against stealing ;

When they talk they may also understand ;

When they quarrel they may rebuke them ;

When men strive they may cool the fiery spirit.

Katupong of the late Menggong.

Papan of the late Dunggan.

Kutok of the late Manok.

Bmtu of the late Ptianht.

Pangkas of the late Lums.

Kunding of the late Sumping.

Burong Malam of the late A wan.

Rioh of the late Manoh.

Rejat of the late Lunchat.

Kasui of the late Gali.^

These I call, these I beckon.

That they may never labour in vain nor return empty,

Never be fruitless, never be barren,

Never be disappointed, never be ashamed,

This probably refers to locusts which eat the young paddy. (J. P.)

These profess to be the names of ancestors who have been speciaUy favoured by the birds
named : and the variation of the names of the birds is probably to be accounted for by the fact ;
that the same birds are called by different names. ^J. P.)

388 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

drink, rinses his mouth.” (p. 467.) “They never drink during their meal, but
on rising wash their hands and mouths, and afterwards take a draught of
water from the bamboos.” (Low, p. 172.) “The Undups seldom drink whilst
eating.” (Crossland, Miss. Life, 1870, 7. 218.) “ On the Baram, at meals

they usually drink only after they have finished eating, as they contend that
by abstaining from taking liquid with their food they prevent indigestion.”
(Hose, J. A. I., xxiii. 161.)

Tabued Food.

In certain Land Dyak families it is porich (forbidden) to eat some kinds
of vegetables, or for certain individuals to do some kinds of work. A lad
\t'hom I know may not attend to the family fowls, on pain of being smitten
with a bad cough ! In some tribes the young men may not eat deer’s-flesh,
lest they become decr-heartcd (cowardly) ; in others they may not eat eggs!
But these prohibitions, I expect, were invented by ‘ the elders,’ that a larger
allowance of such good things might fall to their share.” (Chalmers, in
Grant’s Tour.) Sir Sp. St. John writes similarly, (i. 177.) Mr. Grant,
however, says : “ Mr. Chalmers heard it stated amongst the Land Dyaks
that pigs were the ghosts of Malays, and that is the reason why the latter
refuse to eat pork ; and that goats are the ghosts of Dyaks, for which reason
they will not eat goat’s flesh ; for ‘who dares devour his own ancestor.’
(Grant, p. 70.)

“ The Dyaks of the Quop district do not refuse to eat deer. . . . The
Silakau and Lara Dayaks who have emigrated from Sambas into Lundu, do
not eat the flesh of the deer, from the opinion that they descended from
Dayak ancestors.” (St. John i. 195.)

The ox, the buffalo, the deer, .the goat, fowls, and some kinds of
vegetables, are forbidden food to some or other of the Singe, Sow, and western
Sarawak river tribes. Of these animals, those which are held most sacred are
the bull and the cow, and nothing would induce a Dyak of any of the tribes of
Sarawak to eat anything into the composition or cooking of which either the
flesh of the animal, or any part of its productions has entered ; so that, if
offered any of the food which has been prepared for an European, they
immediately ask if it has been cooked with butter or ghee; in which case
they will not partake of it. So strongly is this superstitious prejudice rooted
in their minds, that Dyaks who have become Mahomedans at the age of five
to seven years, and who since that period had resided among Malays, still
adhered to the practice ; and at the feasts of these latter people, and when on
other occasions they have opportunities, never partake of such food. The
prohibition against the flesh of deer is much less strictly practised, and in
rnany tribes totally disregarded. ... In the large tribe of Singhie, it is
observed in its fullest^ extent, and is even carried so far, that they will not
allow a stranger to bring a deer into their houses,” or to be cooked by their

t.-, Sibuyaus in general hold the idea that Malays, after death, are converted into pigs,

while Malays say that Dyaks are to be turned into firewood. (ibU.)

.. o!* of ‘Ws tribe, the Serambo. and the Bukars (ch. ii.. pp. 14 and 18),

and Sir Sp. St. John confirms it of the Bukars. (i. 2x3.) '

Perhmi's Sea Dyak Gods.

Never be false, never tell lies,

These I call these I beckon,

That when I go on the war path,

They may be with me to obtain a head ;
When I farm,

They may be with me to fill the paddy bins ;
When I trade.

They may be with me to get a menaf^a jar.'*
These I call, these I beckon.

These I shout to, these I look to,
These I send for, these I approach,
These I invoke, these I worship.

The birds are here contemplated as in company with the Dyak, ordering
his life, and giving effect to his labour; and the invocation and offering are
to impetrate their favour. Another function in which the cultus of these
winged creatures comes out distinctly is the festival which is described as
mri hiimug makaiy giving the birds to eat, that is, giving them an offering. It
may be said to be a minor festival in honour of Sinf^aUm^ Bnvong and his
sons-in-law, the omen spirit-birds. The sacrifice, which follows upon the
usual invocation, is divided into two portions ; one of which is suspended
over the roof- ridge of the house, and the other upon the edge of the tanjit, or
drying platform, which fronts every Dyak village-house.

In answer to the (juestion of the origin of this system of “ birding,”
some Dyaks have given the following. In early times the ancestor of the
Malays and the ancestor of the Dyak had, on a certain occasion, to swim
across a river. Both had books. The Malay tied his firmly in his turban,
kept his head well out of water, and reached the opposite bank with his book
intact and dry. The Dyak, less wise, fastened his to the end of his sirat,
waist-cloth; and the current washed it away, for in swimming, the sivat was
of course in the water. But the fates intervened to supply the loss, and gave
the Dyak this system of omens as a substitute for the book.

Another story relates the following. Some Dyaks in the Batang Lupar
made a great feast, and invited many guests. When everything was ready
and arrivals expected, a tramp and hum, as of a great compaii}' of people,
was heard close to the village. The hosts, thinking it to be the invited
friends, went forth to meet them with meat and drink, but found with some
surprise they were all utter strangers. However, without any questioning,
they received them with due honour, and gave them all the hospitalities of
the occasion. When the time of departing came, they asked the strange
visitors who they were, and from whence, and received something like the
following reply from their chief : “lam Singalang Burongj and these are my
sons-in-law, and other friends. When you hear the voices of the birds
(giving their names), know that you hear us, for they are our deputies in this
lower world.” Thereupon the Dyaks discovered they had been entertaining

Dyak property consists in, and is reckoned by, jars of certain recognised patterns. (]. I^)

fires. The men of the tribe will not touch the animals, and none but the
women or boys,“ who have not been on a war expedition, which admits them
to the privileges of manhood, are allowed to assist the European sportsman in
bringing home his bag.

“ It is amongst this, the Sow, and other tribes of the same branch of the
river, that goats, fowls, and the fine kind of fern {paku), which forms an
excellent vegetable, are also forbidden food to the men, though the women
and boys are allowed to partake of them, as they are also of the deer’s flesh
amongst the Singhie Dyaks. The tribe of Sow, whose villages are not far
from the houses of Singhie, does not so rigorously observe the practice. Old
men, women, and boys may eat of its flesh ; the middle-aged and unmarried
young men only being prohibited from partaking of it. I think however
that the practice of using the flesh of the animal in question is one of recent
introduction.” (Low, p. 266.)

“The taboo which prevents certain families from consuming the flesh of
snakes and other kinds of reptiles, most probably arose from some incident in
the life of one of their ancestors in which the rejected beast played a
prominent part.” (St. John i. 177.) “ Many people eat snakes ; some, however,
refuse, considering them foul-feeding.” {ibid i. 195.)

Some Sea Dyaks gave the Rajah as their reason for dreading to eat the
flesh of certain animals that ‘‘These animals bear a proximity to some of
their forefathers who were begotten by them or begot them.” (ii. 62.)

“ Several Sea Dayaks have an objection to eating the flesh of pigs, deeri and
other animals; but it is because they are afraid of getting certain complaints,
as skin diseases, and the custom becomes hereditary, as many families are
subject to them ; or it arises from the fear of going mad ; or as some married
women tremble to touch deer’s flesh previously to the birth of their firstborn ;
or because they have received warning in dreams not to touch a particular-
kind of food. Their religious opinions do not forbid them to eat any kind of
animals.” (St. John i. 72.)

On the Mukah, wrote Mr. De Crespigny (S.G., No. i88, p. 43), “ a goat
to the Penans is forbidden flesh and the Labangs were so unaccustomed to
such food that they could not manage it.” “ Bears, Urms Malayanus, are not
eaten by the natives of Borneo as a rule, as people who eat bears’ flesh are
supposed to go mad. The skins are often used for war coats.” (Hose’s
Mammalia, p. 28.)

“ On the Baram River the natives kill numbers of wild pigs and deer,
and I believe that every race in Borneo, except such as are Mahomedan, will
eat wild pig, but the Kayans will not eat deer or wild cattle. Kenniahs again
will not eat the large lizards, but Kayans will kill the deer when they get an
opportunity and the Kenniahs will kill the lizards. So also the Kayans will
not kill the Borneo tiger-cat (Felts nebulosa) or even touch the animal, but
they will buy its canine teeth for large sums from the Kenniahs and use
them to put through their ears, and though the Kenniahs may kill it.

Brooke confirms the fact that women and children may eat the flesh of deer
(Keppel i. €13.) And so does Mr. Denison, (ch. h., p. 14.)

ig8 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo,

spirits, and received, as reward of their hospitality, the knowledge of the
omen system.

But the full Dyak explanation of the subject is contained in the legend of
Sin, which is perhaps wortli epitomising. Siu lived in the very early ages of
the world, when men were still but few, and confined to a comparativeh
small area, and with only such knowledge as raised them a little above the
brute creation. One day he goes out shooting with his blow-pipe ; but loses
his way, wanders about, and at last emerges on the sea coast. Here he sees
a Dyak woman wondrousl}- beautiful, who straightway recognises hint, and
offers to marry him. He objects on the score that he has lost his way, and
knows not how to reach his home again ; but she overrules the objection In
informing him that she is well acquainted with the way both to his and her
own country, and, if he will 011I3' follow her, she will conduct him to his
friends. He consents, and in a short time they reach the village, and find
Sins parents wailing him for dead. In the sudden surprise of his arrival, they
hardl}^ recognise his wife, but after the j,oy is somewhat sobered down*, they
bethink themselves of the strange lady, and are lost in admiration of her
beautiful form and featuies. No questions are asked about her parentage.
In course of time, a child is born, who is named Sera^j^nniin^, who grows big
in a miraculously short spacer of time. One day he cries and won’t he
pacified. All caress him but to no purpose. His fiice is as red as a capsiciiin
with weeping, and Siu asks his wife to take him again, and she refuses ;
whereupon he reproaches her with slight irritation of temper. She replies
nothing, but quietly packs up her things, marches out of the house, and
departs through the jungle to her unknown home. The boy continues to
cry, and persistently begs his father to take him after his mother. After
some demurring, Siu yields, and father and son depart to go they know not
where. Night comes on, and they rest under the shelter of the forest, and a
strange thing occurs. In a leaf on the ground they find some fresh milk,
which Scrai^untinf^ drinks. They trudge on for three or four da5's, resting at
night, when they always find milk in a leaf for Scragunting, At length they
come to the coast, and see in the distance the mother’s hat floating on the
water ; and there is nothing to do, but to camp again for the night. Again
more milk is found in a leaf.

Next morning, a boat, and Scragiinling, who takes the lead of his father
in all things, hails it and asks the paddlers to take him and his father. The
boat veers towards the land, but some in the boat recognize the two
wanderers, and shout out : “ Oh, it is only 5m, and his boy ; let them alone
to die if they must.” The boat is shoved off again and disappears. This is
the boat of Kaiupong, son-in-law of Singalang Biirong. Exactly the same
scene enacted six times more on the passing of the boats of Beragai, Kuto,
MbnaSf Nendak, Papan and Bejampong, Again the two are left alone on the
shore, and again the milk mysteriously appears on the leaf.

On the following morning, they behold a strange shape rise out of the
sea in the distance, and soon recognize it to be a gigantic spider, which
gradually approaches them and asks what they are doing. They reply that
they want to go across the sea. The spider affirms it can guide them, gives

390

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

I. doubt if they dare to treat its flesh as an article of diet.” (Hose, J.A.I.
xxiii. isg.y^

The killing of some animals is tabued quite as much as the eating. The
chief Rentap did not allow snakes to be killed. ‘‘ Snakes were supposed to
possess some mysterious connection with Rentap’s fore-fathers, or the souls of
the latter resided in these loathsome creatures.” (Brooke ii. i6i.)

‘‘The Sea Dayaks, however, would not intentionally kill a cobra, one

species of the lizard, or owls, or any of their, birds of omen Asa

reason for not destroying the cobra, they say, ‘ It has always been forbidden,
those who dream of them are lucky, and often do the great spirits put on the
forms of snakes, . . . The Sibuyaii Dyaks, of Lundu, kill the cobra and

other reptiles, but the Land Dayaks, of Luiidu, as well as the Silakaus,
consider it wrong to destroy it.” (St. John i. 72 & 171.)

“ No Land Dyak can, under any circumstances, eat of new rice, until his
own be ripe ; and this is so strictly observed amongst the Sow and Singhie
tribes that, when their own supply fails, they, must go without rather than
partake of any other new rice, such as the earlier grown Sea Dyak’s.” (Low,
p. 302.) A similar superstition was met with by Mr. Hatton at the base of
Mount Montapon. The natives laughed at his party’s wants, and said “the}
could not let us have any rice, as it was not yet time,” although harvesting
was going on. (Diary, 21 Mar.) “ On the Bararn many fruits are forbidden,
and some articles of diet which may be eaten singly, may not be taken
together, as for instance the young leaves in the heart of the bealb nut tree
(Arica palm) known as the cabbage, which may be made into salad, or eaten
when cooked, but if mixed with a small fish known as Saluang, it causes
violent convulsions. The fish, which is a particularly good one, may, however,
be eaten alone.” (Hose, J.A.I, xxiii. p.‘ 170.)

Pottery.

There appears to be little or no pottery made by the natives now.
Mr. Brooke Low, as shown above (p. 381), says the Sea Dyaks at one
time used earthenware jars, and Sir Hugh Low also refers to the
cooking pots (p. 381.) The Rev. Mr. Leggatt, however, furnishes me
with the following note from the Skarang river : “ They tell me here that
they do not make pots now for two reasons — firstly, because the proper
sort of clay is found only a long distance off; secondly, because Chinese
earthen pots are to be bought so cheaply that it is not worth while
making pots for themselves. As far as I have been able to learn, the

“ In reference to the most active and successful Dyak at the nearest village, the following is
related : To him the eating of canine flesh was /m (pantang of the Malay), and he sought release from
the oppressive restriction in the mode following, and with the chances certainly about equal. Time’
after time, have two bundles, the one containing charcoal, the other a portion of the coveted meat,
been placed upon the surface of a rice-pan (daku)t and ceremoniously turned about for a given
time by a friend desirous to see him free. During the operation he of the longing lips is seated,
gazing submissively downward, while the twirling goes on above his head ; at length, all is ready,
and still looking downward for fairness sake, he raises his hand slowly, for it is a moment big with
consequence, and the parcel that first meets his hand determines his liberty or bondage. Poor man,
he Us always encountered the charcoal." (At Karagan, W. Coast of B., jour. Ind., Arch.^ii:, p. 51 )

199

Perham’s Sea Dyak Gdds.

Scragunting some rice, and bids them follow, not turning to the right nor to
the left. They all walk on the water which becomes as hard as a sand bank
under their feet. After being a long time out of sight of land, they approach
ail opposite shore, and finding a landing place with a large number of boats
betokening a place well inhabited. The spider directs them to tlie house of
the mother; and they find themselves at last in the house of no less a
[)ersonage than Singalauf^ Burong,

And thus it comes to light that this mysterious woman, who so strangely
and suddenly falls across Sin a path, is in reality an inhabitant of the spirit-
world, who has condescended to become the wife of a mortal. She is Bnmu
Kaiupong, the youngest of the Katupong family, niece of Singalaiig Biirong,
and one of that family of spirit-birds of whom he is chief.

But at first no one takes any notice of them, and Singalang Bnvong is in
his panggah or seat of state, and the mother does not appear. Sevagnniing
with his usual precocity calls the sons-in-law of the great s[)irit his uncles,
hilt they will not acknowledge him, and threaten to kill him and his father.
They watch to mark whether the boy recognises his mother’s cup and plate,
her mih box, and mosquito curtains, and behold he makes straight for them
without the slightest hesitation. They are not satisfied, and propose several
ordeals in all which Scragunting is miraculously successful. As a last trial
they all go hunting, Katupong, Bevagai, and the rest ;dl take their well-proved
(logs, and leave the boy and his father to get one where they can, \ et they are
both to be killed if they are not more successful than the others. Scragntiting
calls to him an old dog which is nothing but skin and bones, and can hardly
walk, and gently strikes him, whereupon the dog is in an instant fat, plump
and strong. Katupong and his friends return in the afternoon without
anything, and in the evening, Sevagunting and his dog appear chasing up a
huge boar to the foot of the ladder of the house, where the pig makes a stand.
Katupong and his friends fling their spears at him, but they glide off, and they
themselves are within an ace of being caught in the tusks of the beast ; then
Scragunting goes to the room, gets a little knife of his mother’s and gently
throws it at the pig, and it instantly drops down dead.

After these miraculous feats, there is no longer an\’ room for doubt, and
Scragunting is acknowledged and treated by all as a true grandson of Singalang
Burong. They now live happily together for some time, until one day when
Singalang Burong goes to bathe ; Scragunting in his absence plays about the
panggah, and turns up his grandfather’s pillow, and sees underneath, as in a
glass, the place of his birth and all his father’s relations, and calls his father
and they both see the mystic vision. From that time the father is sad and
home-sick, and cannot eat food, and soon asks to be allowed to return to his
own place. Singalang Burong discovers that they have looked under his
magic pillow, but is not angry, and gives his consent to their departure.

But before returning to the lower world, Siu and his son have several
things to learn. They are taken on a war-expedition, that they may know
how to fight an enemy with bravery and successful tactics ; they are taught
how to plant paddy, and wait until it is ripe in order to have a practical
knowledge of every stage' of rice-growing ; they are initiated into different

Narcotics,

391

process of manufacture was as follows The clay was kneaded to requisite
stiffness on a stone, and had mixed with it some of the fine bran obtained
in pounding their paddi, i,e,, the fine skin which covers the rice. Then
a round smooth Stone was taken to serve as mould and anvil. Some of
the clay was placed on this stone, which was held in one hand, while in
the other was held a light flat mallet with a pattern cut on the face of it.
The clay is then beaten round the stone, and
the stone kept moving about with the left hand
until the desired sixe and shape is obtained.

The stone is then removed and the neck formed
with the fingers. The pot which I have before
me contains about four quarts. The neck is not
true to the centre, and is rather roughly moulded.

The pattern is diagonal, the cross lines being in
relief and the enclosed spaces depressed. Each
diamond, i,e, the depressed figure with its bor-
dering lines, would measure one-third of an inch
square. It is not difficult to see where one piece
of clay has overlapped another in the process of
beating into shape on the stone. Gores can be Skaran River,

traced from two to three inches wide, running (Leggatt coii.)

from the neck downwards. The mallet had nothing more than a number of
grooves cut, crossing each other diagonally. After the moulding had been
completed, the pots were rubbed over with the water in which a certain plant
had been boiled, which the Dyaks call samak. This was merely to make them
burn red. They were burnt in wood fires. An old woman who used to make
them in her younger days says they Msed to have a dozen or more always in
stock, for they were so brittle that they never could be sure of a pot wearing
for very long.”

In the catalogue of the Brooke Low collection at Sarawak are twenty-six
pieces of ‘‘ Milano pottery,” two of Tanjong pottery, and one of Kayan
pottery.

NARCOTICS.

Drink made of Rice.

‘‘The Ballau’s Tuak is a sort of unbittered beer made from rice,*’* of
greenish tinge, and very capable of producing intoxication. It is prepared in
great quantities previous to every feast, but it is not a general drink. It is
dispensed with great liberality at many of their rejoicings, where it is
considered a point of honour to send away the guests intoxicated, insomuch
that if any of them seems to resist its influence, the prettiest damsels of the

“The doeak-katan, iptepoLved principally with katan (a sort of rice), of which the decoction is
mixed with several bitter plants, called pawak doeak. This mixture keeps for two, three, or four
weeks, in large jars, where it ferments. At the end of this time it furnishes a thick and whitish
liquor, with a very disagreeable taste for an European who is not accustomed to it, and which, like
fermenting wine, possesses intoxicating qualities.*’ (S. Muller ii. p. 365.) Bock (p. 164) says, “tuak
is made from honey and rice.” '

200

H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

ways of catching fish and are shown how to set traps for pig and deer, and,
above all, the observance of all the omens good and bad is carefully explained
to them. “ These birds,” says Singalang Burong,^^ possess my mind and spirit,
and represent me in the lower world. When you hear them, remember it is
we who speak for encouragement or for warning.” Some paddy seed is
then given to them and a variety of other presents and they depart. No
sooner are they out of the house than they are suddenly transported through
the air to their own home.

The legend implies the belief that the primitive Dyak lived in the lowest
state of barbarism, subsisting on the fruits of the jungle, and plantains, and
yams, ignorant of fishing or trapping, and of the great industry of rice-
farming ; that the knowledge of these things with the omen system was
brought from the higher world by Scragunting, the offspring of the spirits
above, and, therefore, able to obtain the knowledge ; and that the working of
all is to be carried out with the continual direction and assistance of the
supernatural author of the whole. The sacredness of the omen birds is thus
explained : they arc forms of animal life possessed with the spirit of certain
invisible beings above, and bearing their names ; so that, when a Dyak hears
a Bcragai, for instance, it is in realit}' the voice of Beragai, the son-in-law of
Singalang Burong; nay, more, the assenting nod or dissenting frown of the
great spirit himself.

We may now conclude with a summary reference to those elements of
worship to which the D\’ak clings for the support and satisfaction of the
religious side of his life ; and if we can see with his eyes, w^e shall probably be
able to understand w'hat shadows of truth it embodies ; and how much or
how little it supplies the place of a better knowledge. If the strength of
worship be in proportion to the number* of objects venerated, the Dyak is
most emphatically a “ worshipping animal,” but the fact is, that the Dyak
character contains the smallest amount of real veneration. His adoration is
brought down to the mere external work of making a sacrifice and repeating
an invocation, which is done in an off-hand manner, without any posture of
humility or reverence, and without any idea that it involves the offering of a
life in a course of good conduct. But in the number of his deities, such as
they are, he is certainly rich. He has not risen to the idea of an omnipresent
deity, but he imagines the world, especially the heavens, to be everywhere
inhabited by separate Petaras, whose function it is to care for men. Yet in
this manifold personal providence there is room for a spirit of fatalism. He
will cry out to Petara, and talk of the relentless march of fate. To PtUang
Gana he applies for good crops ; and to Singalang Burong for general luck and
success in everything. His idea evidently is that good gifts are from the gods.

But while he has this appreciation of a secret power behind the realm of
the visible, the world of nature is to him a great, wide, terrible and wonderful
combination of phenomena, whose influence he feels as that of a living
presence, which elicits his sense of awe and regard. There is no separate
worship offered to the heavenly bodies ; but in a prayer at farming, the sun is
invoked together with Pulang Gana, Petaras and Birds ; and is addressed as
Data Patinggi Mata-ari. The idea of its personification is suggested by its

392

H. Ling Roth.-

-Natives of Sarawak and Brit. N. Borneo.

house fasten upon him, and ply him with cups till he yields to the power of
the liquor.” (Horsburgh, p. 27.) » 10 me power of

Sir Sp. St. John gives an amusing account of
the manner in which two 3'oung women made
two of his Sibuyau followers intoxicated, on
the Samarahan river: “The young girls
opened a regular battery of blandishments, put
their arms round them and besought them to
drink, not to give them the shame of having to
take the liquor back to their houses to be
laughed at by all the other girls ; they wound
up by saying, ‘ What ! are the Sibuyaus so
weak-headed as to fear to drink Bukar tuak ? ’
This was the coup de grace ; the youths,
Cast Bronze Pot with Lid. already half overcome, raised the bowls to their
From Borneo. With two small eyes '‘P®> were not allowed to Set them down

r5irLS'|,i jus;. they had drained the last drop. The S

(Brit. Mus.) away laughing, knowing the effect that

must soon follow the draught.

H !• La! drink, but some of them appear

delighted to see heir husbands and brothers in a wretched state of intox!!!

tion. Mr. Crookshank told me that once at Sadong, when the men were too
urik to be able to raise the bowl to their lips, the women poured the liquor
down the drunkards- throats. It must not be supposed, however, that ?he

yaks are habitual drinkers ; on the contrary, except at their feasts, they are
a very sober people.” (i. 219.) ' , meyart

Among the Sibuyau the same traveller relates: “ In front of their vill-.ir.
was erected one of their climbing poles, at the raising of which the Orang KaL
^oudly d^lared one hundred and fifty jars of tuak were consumed ; fnd £
added, with an appearance of the greatest satisfaction, that his trib; and all
their '^'sitors were intoxicated for six days. At their convivial meetings some

L h ’ !f help those around ; for every one he serves out he should drink
o c himself, and it is his pride if he can manage to keep his seat until all have
ost their senses around him. To take glass for glass with each man until tee
jar was emptied being a manifest impossibility, there must be some sleight L
hand practised to deceive the others. On inquiring whether th^y never Jt
headaches the next day, they said no; but their Lingga visitorsLt the last
b!rif Tr P^*"® suffered ; it was ludicrous to notice the

“ys of the Lingga Dyaks: "In their heathen state
they are rather proud than ashamed of being in sue!,.a condition, and “^^0

(Mr Fiefd'fkbs! pXT '■

good humoured in their cups. A Dyak once said to me— ‘ Oh, f wa^so tipsy

201

Perham's Sea Dyak Gods.

name, “the eye of the day.*’ The moon and stars are not invoked, but,
according to him, they have an “invisible belonging,” a Petara, just as all
parts of the earth have. It is probable that no inanimate objects themselves,
not even the sun, though treated as before mentioned, are supposed to be
divinities ; it is an underlying spirit in them which is adored, a hidden living
influence in them which effects their operations. Thus the sea has its Antu
Kibai ; and the wind is the mysterious effluence of Antu Rilmt who resides in
human form in aerial regions ; and when a violent storm sweeps the jungles,
Dyaks will beat a gong for a few minutes to apprise the Wind Spirit of the
locality of the house ; lest he should lay it level with the ground, as he does
sometimes the most majestic of forest trees. Veneration for natural
phenomena then determines the direction of his religious instincts ; and we
hud ourselves in a region of belief which reminds one, to some extent, of the
primitive religion of the Vedic age. This nature worship soon runs into
practical polytheism ; for the human spirit ever seeks a personality as the
receiver of its homage, and the repository of its wants. To this, the best
side of Dyak religion, is added a less poetical element, a cultus, which, though
occasional and spasmodic, is yet degrading in character; one inspired by a
mixture of fear, anxiety and self-interest, and consisting in demonolatry,
/'oolatry and aviolatry, in the practice of which there are found the same
religious acts as are offered to other beings — invocation, petition and sacrifice.
The Dyak’s religious belief is thus the offspring of the earthly as well as the
higher side of his nature; and together forms a compound of law, religion
and superstition in inextricable confusion.

And in the omen system, the Dyak advances still further into the great field
of human religion, and touches other faiths higher than his own. The form
in which he manifests this is sure to be material and crude ; but nevertheless
it may contain the germs of thought more fruitful of results elsewhere. What
is the essential thought or principle which underlies these dreams, omens and
divinations ? A morbid anxiety to foreknow the secrets of the future no
doubt is there ; but surely there is also a hidden conviction, that the supernal
power and wisdom has a way of revealing its will to man, wherein he is told
what to do, and what to refrain from. Looking at the matter from his point
of view, the Dyak has a continual direction from that power, a living guide
book for life’s work and journey. The statement of the legend that bird-
omens were given instead of the book, exactly hits the point. And he
implicitly obeys, though he knows not of the why ; but the gods see further
than he can, and he is content, though the odedience involves a present
inconvenience.

To sum up then, the Dyak has gods for worship, spirits for helpers,
omens for guides, sacrifices for propitiation, and the traditions of his
ancestors for authority. And with submission to every stronger power, good
or evil, he lives and works. His look beyond into a future sphere is another
matter, and reserved for separate consideration.

393

A TuijK (hollowed ?)
for carrying Lime.
Bound with fern,
and beads attached.
Carved wood stopper.
(Hose Coll.)

Narcotics.

when I left you last night, I couldn’t walk straight, and
had to be helped to the boat.’ He was niightil}^ pleased
with himself, and laughed heartily.” (Grant, p. ig.) Mr
Denison likewise states that they only drink at their feasts
(ch. V. p. 45.)

Mr. Wallace (i. no) speaks of a "large jar of rice
wine, very sour, but with an agreeable flavour,” and Mr
Burbidge (p. .65) mentions a peculiar spirit, "which is
made of rice and tampoe fruit, mixed with
water and strained off for use after fer-
mentation.”

Palm Wine.

Intoxicating drink is also made b}' the
Dusuns from cocoanut palms. Sir Sp. St.

John describes some such palms which
were very unhealthy owing to this drain
on them for toddy, (i. 244.) Mr. White-
head also refers to such unhealthy-looking
cocoanut trees, (p. 157.) “The juice is extracted by
tapping the fruit-stem and suspending a bamboo-joint to
catch the sap ; the nuts consequently are not of much
account, and are seldom eaten by the Dusuns.” (p. 107.)
At one place Mr. Burbidge found also among this people
that " cocoanuts were scarce owing to the flowering stems
being cut off and the exuding sap collected in a bamboo
vessel to be made into toddy, a drink of which the hill
villagers are very fond.”'" (p. 8g.) Mr. Horsburgh says
toddy is obtained by the Ballaiis from several other palms
besides cocoanut, and that some kinds of toddy “smell
and taste strongly of sulphuretted hydrogen.” (p. 44.)

“The goiimti palm is valued by the (Land ?.i Dyaks, as
producing the best toddy, and in the greatest abundance.
It is extracted from the plant by cutting off the large lateral
bunches of fruit. When these are about half-grown, they
are severed close to the division of the peduncle or stem,
and, bamboos being hung to them, a good tree with two
incisions will produce about a gallon daily for two months ;
a fresh surface being constantly kept on the severed part by
a thin slice being daily cut off the stem or peduncle, so
that at the end of the above-named period it has alto-

toddy is taken from the bamboo
twice V day, and, when fresh, has a very agreeable taste,

, and a refreshing drink ; but the Dyaks always place

A writer in the S.G. No. 95, writing from Saratok in Dutch Borneo,
speaks of a species of palm "from which the Dyaks extract a sweet
sugary drink by no means unpleasant to the taste,"

Case

holding Betel. Made
pf a section of bambu
incised with foliaged
scroll work, &c. The
patterns left in reli^f^ are
in the natural colour of
the bambu, whilst the
scraped parts are stained
dark crimson, ^estop;
per is orname*^ally-ciM:"’
open work. * *
(Brit. Mkis.) * »■

H. Ling Roth.— Natives of Sarawak and Brii, N, Borneo.

III.

The subject is incomplete without a consideration of their burial rites, and
their ideas of eschatology. These I now endeavour to supply.

But first a word about marriage. Birth is not celebrated with any
religious ceremony, and marriage is a comparatively simple matter. The
marriage ceremony consists principally in publicly fetching the bride from her
father’^ to the bridegroom’s house, but the Dyak, with his love of divination,
could riot allow such an occasion to pass without some attempt, or pretence,
to penetrate the secrets of the future. When the bridal party are assembled
in the bride’s house, and the arrangements for the young couple talked over,
a pinan^ (betel-nut) is split into seven pieces by some one supposed to be
lucky in matrimonial affairs ; and these pieces, together with the other
ingredients of the betel-nut mixture, are put in a little basket, which is bound
round with red cloth and laid for a short time upon the open platform outside
the verandah of the house : should the pieces of pmang by some mystic power
increase in number, the marriage wall be an" unusually lucky one ; but should
they decrease, it is a bad omen, and the marriage must be postponed, or
relinquished altogether ; but, as matter of experience, they neither increase
nor decrease ; and this is interpreted in the obvious sense of an ordinary
marriage upon which the spirits have pronounced neither good nor bad. This
action gives the name to the whole ceremony, which is called Mlali'"'* pimxn^ —
splitting the betel-nut. When the bride has been brought to her future
husband’s house, a fowl is waved over them, with a hastily muttered
invocation for health and prosperity ; and wdth this semi-sacrificial action the
marriage is complete.

Death is much more involved with sacred observances. Although the
Dyaks have something of the Moslem sentiment of fate, and commonly speak
of the measure of a man’s life’s, which once reached nothing can prolong, yet
this does not seem to help them to a quiet submission to the inevitable ; for,
even when death is unmistakeably drawing near, they are eager in fruitless
efforts of resistance, and the scene is generally one of tumultuous wailing.
They will shout wildly to the medicine-man to recover the wandering spirit,
and they will call out to the dying — “ Come back ; do not go with the spirits
“ who are leading you astray to Hades. This is your country, and we are
‘^your friends.” The word pulai, pulai, “return, return,” is reiterated in
piercing, piteous tones. Silence and reverent awe in the presence of death
would be regarded as culpable callousness to the interests of a life trembling
in the balance. And when actual dissolution is plainly imminent, they dress
the person in the garments usually worn, and some few ornaments in addition,
that the man may be fully equipped for the untried journey ; and in violent
demonstrations of grief, the women and younger people wait the end, or
perhaps rush distractedly about in hopes of doing something to delay it. As
soon as respiration has ceased, a wild outburst of wailing is heard from the
women, which proclaims to all the village that life is extinct. The cessation

35 Belah, Malay.— Ed. Journ. Str. Asiatic Soc.

This waving of a sacrifice or offering is a noticeable feature in the practice of Hindu
exorcists in India — Ed. Journ. Str. Asiatic Soc.

394 ‘ H- Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

a piece of a bitter kind of bark in the bamboos which contain it, and this
communicates its flavour to the toddy.” (Low, p. 40.)

On one occasion (Diary, 10 April) Mr. Hatton, when at Ghanaghana,
says : “ At six o’clock they all began drinking a kind of arrack. They prepare
it by placing cooked rice and water with cocoanut milk in a bamboo, which
they then seal up; fermentation commences, and in a week or so a spirit
is produced, which smells very much of ethylic acetate. At seven o’clock
the whole household was drunk; men, women,, and children rolling on the
floor, laughing, and shouting.” At Peluan a big jar of tapioca toddy was
tapped. “ This had to be done by means of a small reed projecting from said
jar, the arrangement reminding you of the way you sip a sherry-cobbler.

They never changed the ‘straw’ when they drank, though the whole company
took their turn at it over and over again.” (Witti’s Diary, 25 March.)

SiRI.

“ The ordinary stimulant, however, is Siri, a pungent aromatic creeper,
cultivated by the Ballau Dyaks for the sake of its leaves, which the}? thus
use. A portion of a leaf is covered with lime, and in it a piece of betel-
nut. a little tobacco, and some gambler (either the gum itself or the leaf)
are rolled up, forming a quid, which is chewed. It has a pungent astringent

Skaran Women’s Betel Nut Basket.

The transverse light lines from right hand top to Ihft
hand are red ; th^re are also similar red strips
running down from left to right, but they are not so
dear. Height, 7 Jin.

(Leggatt Coll)

taste, colours the saliva red, and,
if persevered in, dyes the teeth
black. Its use is universal among
the Dyaks, to whom it supplies the
place of cake and wine, cigars and
snuff, a pot of beer, or a cup of
tea. It is produced at births,
marriages, and deaths, in all assem-
blies, warlike, political, and judicial,
at all feasts of rejoicing, and at all
incantations for sickness ; it is the
universal cheerer and restorative,
the all-healing medicine, and, when
well chewed, the all-curing plaster.
In every circumstance of life,
fighting or trading, sick or well,
travelling or staying at home,
working or idling, sad, happy, or
listless, the Dyak turns to his
beloved Siri, to cheer, to sooth, or
to arouse him ; and a physiologist
will perhaps say that his simple
food demands some such stimu-
lant.” (Horsburgh, p. 27.) ‘‘In a
small bamboo case, prettily carved
and ornamented, the Dyak carries
his sirih and lime for betel

Perham^s Sea Dyak Gods,

203

i)f visible breathing is with the Dyak the cessation of life ; he knows of no
other way to distinguish a prolonged state of coma from death, and I have
good reason to believe that sometimes bodies have been buried before they
were corpses.

After death the body is lifted from the room to the ruai, or verandah, of
tlie village-house ; some rice is sprinkled upon the breast, and it is watched
until burial by numerous relatives who come to show their sympathy^ The
nearer connections of the deceased will probably be heard shouting' out to
some departed relative to come from Hades and take them away also, feeling
at the moment that life is unbearable. At a burial once I saw a woman jump
ilown into the grave, and stretch herself at full length upon the coffin loudly
begging to be buried with her husband.

Among some tribes there are professional wailers, nearly always women,
who are hired to wail for the dead. One of these is now fetched, not only to
lament the lost, but by her presence and incantation to assist the soul in its
passage to Hades. Her song takes about twelve bours to sing, and the sum
of it is this. Slie calls with tedious prolixity upon bird, beast and fish to go
to Hades with a message, but in vain, for they cannot pass the boundary.
She then summons the vSpirit of the Winds to go, and—

“ Call the dead of ancient times,

“ To fetch the laid out corpse under the crescent moon,

“ Already arranged like the galaxy of the milky way.

“ 'J'o call those along ago bent double,

“To fetch the shroud of our friend below the moon,

“ Already a heap like the hummock of the

“ 'i'o call the far away departed,

“ To fetch the nailed coffin under the dawn of the rising sun,

“ Already like the form of a skilled artisan’s chest.

“ To call the long departed ones,

“ To fetch the maA’-wood coffin below the brilliant moon,

“ Already bound wdth golden bands.”

The Spirit of the Winds is reluctant ; but, at the solicitation of his wife,
at length consents to do the waller’s bidding. He speeds on his way through
forests and plains, hills and valleys, rivers and ravines, until night comes on
and he is tired and hungry, and stops to make a temporary resting-place.
After refreshing himself, he goes up a, high tree to make sure of the proper
roaej. “He looks round, and all is dark and dim in the distance : he looks
“behind, and all is obscure and confused: he looks before him, and all is
“ gloomy as night.” On all sides are roads, for the ways of the dead are
seventy times seven. In his perplexity, he drops his human spirit form, and
by a stroke of ghostly energy metamorphoses himself into rushing wind ; and
soon makes known his presence in Hades by a furious tempest which sweeps
everything before it, and rouses the inhabitants to enquire the cause of the
unwonted commotion. They are told. They must go to the land of the
living and fetch so and so and all his belongings. The dead rejoice at the

A crustacean which burrows in the earth. (J. P.)

Narcotics.

• 393

chewing.” (Wallace, i. .aj.) » i„ conaequmc. of ,his cootineed „ae of

.sinh they have lost a considerable sense of taste.” (Brooke Low.)

Tobacco.

“ The Lundu Dyaks both chew and smoke tobacco, but they do not use
pipes for smoking ; they roH up the tobacco in a strip of dried leaf, take three
or four whiffs, emitting the smoke through their nostrils, and then they
extinguish It They are fond of placing a small roll of tobacco between the
upper hp and gums, and allow it to remain there for hours. Opium is never

(Mtryal.'p "s? ‘

The Dyaks “ favourite pipe is a huge hubble-bubble,
which he will construct in a few minutes, by inserting a
small piece of bamboo for a bowl obliquely into a large
cylinder, about six inches from the bottom, containing water,
through which the smoke passes to long slender bamboo
tube. (Wallace, i. 126.) “ After taking three whiffs and

emitting the smoke through mouth and nostrils, he passes the
bamboo on to his neighbour.” (Grant, p. 72.)

Tobacco

(Brft. Mus.)

^^3'aks are not addicted to smoking, but chew tobacco to a
considerable extent,” (Brooke Low.)

“ The Kayans dry their tobacco in the shade, and it is not at all badly
prepare , it is wrapped in the leaf of the wild banana, which dries almost
Ike paper and has a peculiar .scent, and is thus smoked in the form of a
cigarette, a Kayan being seldom seen without one between his lips, for all the
race are great smokers.” (Hose, J.A.I. xxiii. 166.) Mr. Hose while ascending
Mount Duht was surprised to find wild tobacco growing at an altitude of 4150
ee . He continues : “ The Punans, a race of people which live in the jungle,
more ike animals than human beings, having no houses, cut the leaves of this
o acco into fine shreds while it is still green, and then drj- it in the shade.

peculiarly constructed instrument, consisting of a stout bamboo
cLTfhe’ “d one and a half inches in diameter, which contains water to

n! Tk a P«ce of split rattan filled with fibre, which absorbs the

K u ®'e"der carved piece

inch ! a ' “d bored with a hole rather more than a quarter of an

The ’ constitutes the bowl, which contains only a very small quantity of tobacco

is bot^ver, never takes more than half-a-dozen pufifs at a time, as the Java tobacco which

toWen 11 a swallowed. Cigarettes, made of a little

raPed up in a small piece of banana leaf, are largely used. The use of opium is. in some
districts, rapidly extending among the rich Dyaks. (Bock, p. 212.) '

204 Roth. — Natives of Sarawak and Brit, N, Borneo,

summons, and without delay collect their friends, get into a boat and pull
through the stygian waters; and with such force does the boat plough the
lake, that all the neighbouring fish die. Arrived at the landing-place, they all
make an eager rush into the house, “like soldiers who fly upon the spoil; and
mad like wild pigs they seize the dead one.*’ The departed soul cries out in
anguish at being thus violently carried off ; but long before the ghostly party
has reached their abode, it becomes reconciled to its fate.

Thus sings the wailer, who has now done her work. She has conveyed
the soul to its new home, which it would never reach, it is said, without her
intervention, but remain suspended somewhere, and find rest nowhere.

The climate necessitates a speedy interment ; but there is another reason
for putting the dead quickly out of sight. After life is extinct, the body is no
longer spoken of as a body or corpse ; it is an antu, a spirit ; and to have it
long with them would, apart from sanitary considerations, expose them to
sinister ghostly influences. Some time before daylight, a sufficient number of
men take away the corpse wrapped in mats and secured with a light frame-
work of w^ood ; and as it is being borne from the house, ashes are thrown after
it, and a water-gourd is flung and broken on the floor. The graveyard is
generally a small hill, or rising ground in the neighbourhood, as unkempt as
the surrounding forest, overshadowed by towering trees, and full of entangled
undergrowth of grass, climbers and thorny rotan. On coming to the cemetery,
the first thing done is to kill a fowl to propitiate the dread powers of Hades,
to whom the ground is supposed to be devoted : and so strong is the need of
this sacrifice felt, that no Dyak, unenlightened by other principles, will dare
touch the ground until it is made. Some now dig the grave ; some cook a
meal, which is afterwards eaten on the spot ; whilst others get a large log
of wood of the required length, split it into two, scoop out the inside sufficiently
to admit the corpse, and thus make a rude coffin, the two parts of which, after
receiving the body, are firmly lashed together with rofan. Sometimes, however,
the coffin is made of planks before proceeding to the graveyard.

With the burial of the body is deposited daiya, that is, things given to the
dead. Personal necessaries, like rice, plates, the betel-nut mixture, money,
and a few^ other articles are laid with the body in the ground ; whilst spears,
baskets, swords, weaving materials, pots, jars, gongs, etc., are put on the
surface, the jars and gongs being broken to render them Useless to any alien
who may be inclined to sacrilegious depredations.®" This baiya, little or
much according to the wealth of the deceased, is regarded as a mark of
affection, and to omit it is to fail in a natural duty. But the custom is really
founded upon the belief that the things so bestowed are in some mystic way
carried into the other world, and useful to the dead — their capital, in fact, to
begin life with in the new stage of existence. And in cases where Dyaks are
killed, or die by sickness, far away from home, the baiya is still deposited in
the family burying-place. A burial without baiya is, in their phrase, the
burial of a dog. A fence round the grave as a protection from the ravages by
wild pigs completes the interment.

Compare the observances of the ]ohor Jakuns, No. 7 of Journal Str. Asiatic Soc., p. 97.—
£d. Tourn.

39® H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

This when sufficiently cured is made into cigarettes. The Punans state that^
they gather this tobacco two or three times a year, and that it was originally
planted by the spirits.” (Geog. Jour. i. 202.) ^

Mr. Witti writes : “ Over the whole district between the coast range and
the heads of the Kinabatangan and Sibuko, we nowhere found that people
understood how to develop the narcotic principle of tobacco. In fact, the
leaves of the caladium are resorted to almost as readily as the leaves of the
nicotina itself. 1 hat stuff the Dyaks smoke out of wooden pipes with a brazen
tube ; anything like real tobacco makes them as sick as if they were non-
smokers. Neither do our Dusuns properly ferment the tobacco previous to
curing it, they only wrap the tobacco leaves up in the leaves of plantains
until the former turns brown. But in point of care bestowed on the growing
of the plant, our Dusun is, compared to the sloth of a Pagalan hill Dyak, a
two-legged bee.” (Diary, 24 March.)

Pattern on Bambu Betel Nut Box. J nat. size.
(Hose Coll.)

205

Perham'^ Sea Dyak Gods,

There is a deeply-seated fear among Dyaks touching everything connected
with death and burial rites. They have, for instance, a lurking suspicion
that the dead, having become the victims of the most terrible of all powers,
may harbour envious feelings, and possibly follow the burying-party back to
their homes with some evil intent. To prevent such mischief, some of them
make a notched stick-ladder,®” and fix it upside down in the path near the
cemetery to stop any departed spirit who may be starting on questionable
wanderings ; others plant bits of stick to imitate bamboo caltrops to lame
the feet should they venture in pursuit, and so obstruct their advance.

Interment is the usual, but not universal, mode of disposing of the dead.
Manaii^(^^s, or medicine men, are suspended in trees in the cemetery,^” and
amongst the Halau tribe, children dying before dentition has developed enjoy
the same distinction, having a jar for their coffin. Some eccentric individuals
have a dislike to be put underground, and request that after death they may
be laid upon an open platform in the cemetery ; the result of which is that
a most offensive exudation soon oozes from the badly made coffin ; and after
a year or two the posts become rotten, and the whole structure tumbles down,
the coffin bursting in pieces, adding to the already large stock of exposed
bones, which, with broken pots, jars, baskets, and other miscellaneous
articles, swell the property of grim death, and make the place a vast charnel
awesome and gloomy, well calculated to frighten the superstitious Dyak.
Occasionally a man has a fancy to have his body put on the top of a
mountain, and the relatives probably dare not refuse to carry out the wish
through fear of imaginary evil consequences. Among the Kayans, this burial
above ground is the general practice, but they carry it out in a more
substantial manner. The baiya is put in the coffin, but heads of slain enemies
are hung up round the grave. Great warriors have been sometimes buried
for a time and then exhumed, and their relics sacredly kept by their
descendants in or near their houses, or it may be, on the spur of a neigh-
bouring hill, with the object of securing the departed ancestor as a tutelary
spirit.

Sea Dyaks do not consider burial as the last office which they can render
to the dead, but follow them up with certain after-ministries of mixed
affection and superstition. For three or four evenings after death, they light
a fire somewhere outside the house for the use of the departed ; for in Hades,

The tangga samangat of the Johor Jakuns is said " to enable the spirit to leave the grave
when required.” Id.— Ed. Journ. Str. Asiatic Soc.

Even among the Malays of the Peninsula, this practice of keeping the body of a pawang^ or
medicine man, above ground is not unknown. It exists also probably among the Sakai tribes.
Blian tuan is the Sakai name for the original tiger-spirit or man-tiger. A man who has a tiger-spirit
as his familiar is a pawang blian, and may not be buried in the ordinary Malay way, but his body
must be placed leaning against a prah tree, in order that the spirit may enter into another man.

In Perak, it is said that in the time of Sultan J’afar there was a pawang oi the hantu blian,
named Alang Dewasa. When he died (at Buluh Minyak in Ulu Perak) his relations would not
permit his body to be set up against a tree, but buried it. Soon afterwards the ground was found
disturbed, and since then Alang Dewasa has frequently appeared as a hantu blian, when invoked by
pawangs of that class (See Journal No. 12, p. 224). He comes down in the shape of, a tiger, with one
eye closed, the effect of an injury he received when buried, or when leaving the earth to assume his
animal form.— Ed. Journ. Str. Asiatic Soc.

CHAPTER XIV.

AGRICULTURE, LAND TENURE, AND DOMESTIC ANIMALS.

I'REPARING Smi.--Choosing the ground-Omens-Timbers destroyed- -Cutting instruments-
Gmded by the 1 leiades and the sun-Fallows-FARMiNO Tabus— Prayers for heat -Bad Omens
-The Ww*)-Moon tahus-Sacnfices-Tabus at planting and harvesting -Sowing and Care-
TAMNa-Dibbhng-Fences— Inimical animals-Creat losses-Farm houses- Work and weedine—

IRR.GATION-Transplantation - Buffaloes High agriculture-Varieties of rice-OrHER Crors-

Oreat varieties— Klaus' gardens -Harvest Lovely pictures— Preparing the rice Threshing-
Winnowing- Pestle- Reaping knives- Storage -Details of preparation and winnowing-
Agriculiural Leasts- TH/./.»-l>addy doctorings— Afn/adii— Satva~Nykliupen~lhmut^ ~
ttoigr-lHE Sacred Farm Fi.ower Si A'«rfi>-FRuiT-TREES - Abundance of diirien -
Vealth in trees— Destruction— Katio nuts— Private property in trees- Disputes— A Lundii
descendant-common property -Land Ti-iNURE-Private property- Sales-l.and disputes-

Value rising— Virgin forest land— Fight for rights Sago properties— A Dusun heiress -Ida'an

gaiclens— Famines— Backward agriculture- Insufficient crops-Wasted on arrack - Floods—
LouGHiNG— Dusun buffaloes A I.iindu attempt — Sago — Methods of preparation — Male (?) and

emale (.) plants —Sago cakes— Fermentation— Packing— Plantations— Pigs— The Dusun pig-
Miirut prejudice— Killing -Pens- Goats and Cattle— Cats- Dogs— Poor specimens— Tabu—
louLTKY AND Eggs- -Egg tests— Poultry plentiful— Baskets -Enemies -Tamed Birds and
Monkeys-Domestic Bees— Hives— Poor yields.

AGRICULTURE.

Preparing the Soil.

Harvest in, and its feast over, new ground is looked out for the ensuing
year, old jungle being preferred when any is left, and part of the old farm is
made into a garden for the year, after which it is left to grow up, and in two
.years a thick young jungle of bush, some fifteen feet high, entirely covers it.

The Orang Kaya and chiefs decide on the farming-grounds for the
year ; and their decision is founded on the information supposed to be gained
from the birds of omen, which are invariably consulted on these occasions.

• ■ • . It is a matter of honour for each [Land] Dyak family to grow its

own rice.” (Grant, pp. 28, 31.)

Among the Sea Dyaks : “ When it is intended to open out new country,
the first thing to be done is for every family to select an eligible piece of forest
land and to mark out the quantity they wish to cultivate. The next step is to
bcburong, that is to say, to consult the omen birds of the tribe to learn whether
or no they approve of this choice. For this purpose they erect a hut first in
one quarter then in another of the land in question, and wait upon the birds
or three days in succession until they hear either a note of warning to keep
away from it, or a note of encouragement to remain on it. If the auguries

ao6 H. Ling Roth. — Natives of Saraivak and Brit, N, Borneo.

they say, fire is not to be procured without paying for it. After burial, the
nearest relation lives in strict seclusion and keeps a comparative fast until
the observance called pana is made. A plate of rice with other eatables is
taken by one of the neighbours to this chief mourner, and from this time he
or she returns to the usual diet, and occupations of life. But this neighbourly
act of the living is the least part of pana^ amongst those tribes, at least where
professional wailers exist. It is principally concerned with the dead, to whom
by it food is supposed to be sent. Boiled rice and other things usually eaten
with it, together with Dyak delicacies, are put together, and thrown through
the opening at the back of the house, and the wailer is fetched to effect their
transmission to Hades. She comes again to the house of mourning, not to
lament over the dead — that is left to the relatives to do — but to call upon the
adjutant bird, “ the royal bird which fishes the waters all alone," to do her
bidding in conveying the articles of the pana to the other world. Among
these are included with some pathos the sorrows and sighs of the living.

“ 'I'o carry the pana of tears to the departed one

“at the clear mouth of the Potatoe river.

“ To carry deep sighs to those sunk out of view
“in the land of the red ripe ramhutan,

“ To carry pitying sobs to those who have fallen

“ unripe in the land of empty fruiting limes.”

The bird, says the song, speeds on its way, and after taking a rest on the
bacha tree, which bears for Hower one dark red bead, arrives in the region of
the departed. There they do not recognize the visitant, arjd inquire where it
comes from and why; ‘‘Do you come to look at the widows? We have
thirty and one ; but only one is handsome. Do you come to seek after
maidens? We have thirty and three ; but only one' is pretty.” “ No,” says
the bird, “ we have widows and maidens plenty in the land of the living, all
beautiful and admired of men.” “ What is that you have brought with you
so securely covered up ? ” “ Get a basin, and I will pour the contents of my

burden into it.” The basin is brought and receives the pana, and lo ! the
eatables and the tears and the sobs of the living mourners have become gold
and silver and precious stones wondrously beautiful. But neither the men nor
the women know what they are ; and mutual accusations of ignorance and
stupidity are bandied about, and a noisy quarrel is the result. At this
juncture, an ancient native of Hades appears, one, that is, who never was an
inhabitant of this world ;

Dara Rabai Gruda
Dayang Sepang Kapaiya.

She chides their unseemly squabbling, and explains to them that the bird has
come from the realms of the living with presents from their friends ; where-
upon they are seized with a passionate desire to return, but are told that this
is impossible.

Garutia, the eagle of Vishnu ? See No. 7 of this Journal, p. 13.- Ed. Journ. Str. Asiatic Soc.

390 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.

are favourable they proceed to denude the land of its forest. Both sexe
share in this labour ; the women and boys clear away the undergrowth an
the men fell the trees. Much valuable timber is then destroyed, as the

spare only such fruit trees as are in full bearing, and those upon which the
bees settle and from which they expect to be able to gather wild honey. As
some of the trees are of enorrhous girth being furnished with buttresses, they

207

Perhmn^s Sea Dyak Gods,

“ The notched ladder is top downwards.

“ Their eyes see crookedly.

“ Their feet step the wrong way.

“ Their speech is all upside down.”

Their capacities are no longer adapted to the world they have left, and
their destiny is irreversible ; but still they urge their request to accompany
the bird, and all the ingenuity of Hades is called in requisition to devise
means of amusing the souls as yet unaccustomed to their new dwelling.
Meanwhile, the bird takes its homeward flight. Thus far the wailer.

Until this pana is made, say the Dyaks who observe it, the soul is not
thoroughly conscious that it has departed from the world, and Hades will not
give it food or water ; but after this, it is received as a regular denizen of
(leathland.

There is a similar observance called simpin^f which is carried out at
a varying period after death. They take the symbols and trophies of a head-
hunting raid, and the wailer is supposed to procure the services of the spirit of
the winds to convey them to the dead, whose abode, before full of darkness
and discomfort, is now, at sight of the trophies, filled with light ; for they
have the satisfaction of feeling that their relations have revenged upon others
their own death ; so henceforth they stand more freely upon their own
footing.

This observance, which, according to ancient custom, could not be
performed until the head of an enemy had been obtained, brings out the
darker and fiercer side of the Dyak nature! They would fight with death if
they could ; but as they cannot, they rejoice in taking vengeance upon the
living, whenever a chance of killing the enemies of their tribe oflers itself ;
so as to be able to say. to themselves : “ My relatives have revenged my
death. I am now on equal terms wdth the evil fate which has sent me
hither.” But in these times, when they live under a strong and civilized
government, it is very seldom that this observance can be carried out in its
fulness ; and therefore it is either slurred over by some mild substitute, or
omitted altogether.

But the great observance for the dead is the Gawci (Uitn, I' estival of
Departed Spirits. No definite period is fixed for the celebration of it, and the
time varies from one to three or four years. The preparation for it of food
and drink and other things is carried on for weeks and even months ; and
sometimes it taxes very severely the resources of the Dyak. When all is
ready, the whole neighbourhood for miles round is invited to partake of it.
It is an opportunity for a general social gathering ; it is a formal laying aside
of mourning ; above all, it is, in their minds, the execution of certain offices
necessary for the final well-being of the dead.

But though it is a feast for the dead to which they are invoked and
invited, yet they pretend to guard against any unorthodox and premature
approach of the departed as full of uncanny influence. When the irnkt a
drink brewed from rice, has been made, an earthenware potful of it is hung
up before the door of the one room which each family of the village-house

Preparing the Soil.

399

• do not always fell them at the base,
l)iit more often some distance up the
trunk ; others they leave standing
altogether, merely lopping off the
boughs to feed the fire which is
afterwards to lay bare the ground and
manure the soil.” (Brooke Low.)

“ One method they adopt for
getting rid, of old jungle is this
hirst of all, they clear away the un-
derwood and the branches near the
ground, then with their axes they
cut the larger trees more than half
tlirough ; at last, choosing some
giant of the forest, they fell it com-
pletely : in its fall it drags all the
others after it, as the\ are connected
together by twining creepers of great
si^e and strength.” (St. John i. 75.)

” The old stumps are left by the
Dusiins and to prevent the rich
earth and forest debris from being
washed away by heavy rains, logs
are laid against these horizontally
all down the steep shoulders of the
spurs.” (Burbidge, p. 289.)

“The principal cutting instru-
ments employed by the Dyaks in
their wood work are parangs and
biliongs. The parang is a thick,
short, heavy sword, or rather
chopping knife, about two feet in
length, and of which either the blade
is curved like a Turkish scimitar, or
if the blade be straight the handle
is bent backward, so as to form an acute angle with it. The parang is
ernployed in war as well as for more peaceful purposes, and in the jungle is
in ispensable, as without it the Dyak would find it impossible to make his
way through the thickets which he is frequently obliged to penetrate. It is,
moreover, applied to every purpose which a knife will serve, and is at once a
warrior s blade, a woodman’s bill, and a carpenter’s tool-chest.” (Horsburgh,
P- 37-) “ One peculiar form of axe used by them is called a biliong ; and a

very excellent tool it is. It is very like some of the old stone celts, and ip
s ape IS like a small spade, with a square shank ; this is set at any angle in a
socket of hard wood, and wov6n with rattan at the end of an elastic twig, of
about two feet long, the lower end of which is spliced round with pieces of
wood a^ light as cork, to form a grip for the hand. It is one of the handiest

Parang Uam,

With wooden sheath. The blade chased and
the hilt of carved ivory (?) with inserted
tufts of hair.

(Dublin Mils.)

pierced ;

2o8

H. Ling Roth. — Natives^ of Sat^ak and Brit N, Borneo,

occupies, so as to attract the attention of. |iny casual lyanderer from Hades.
Such a one is supposed to see the pot, and to go and regale himself from it,
aijd be satisfied without going any further: and thus hiS thoughts are
pleasantly diverted from the inner seat of family life ; the roorq — where, if
pergrjtted to enter, *^he might possibly, in revengeful spite, carry off some'uf
thedivpg circle. " ^

The presence of the dead is desired, but only at the proper time and in
the proper way. But how are they to come from Hades in the numbers

desired? Nothing easier, says the Dyak, send a boat for them: So he

despatches what is called the lumpanf^. A piece of , bamboo in which spmc
rice has been boiled is made into a tiny boj^, which, by the aid of the wailer,
who is again fetched, is sent to Hades. Actually, it is thrown away behind
the house ; spiritually, it is supposed by the incantation of the w^ailer to be
transmitted to the unseen realm through the instrum^itality of the king of all
Ijie fishes, who accomplishes the journey without^ much trouble. But in
Hades he dare not ascend the great river of the dead beyond the first landing
placje, where he leaves the mystic craft together with food and drink. ' No
sbbner is this done than the stream becomes dammed ty> and overflows its
"banks. ' The curious boat is seen floating upon the swollen waters, but no one
knows what it is. At length a watetr nymph rises out of the river, and tells
them that the strange craft, which by this time has growm from the size of a

toy to ^a mighty war-boat, has been sent by their living friends for their

passage across the styx to partake of a final bancj^^et. Great is the joy in
Hades on discovering this. ^

fit- '■■■■, '

“ Their shouts reach beyond the clouds.

“ They incite each other like men preparing the ,fdrunfs. "

“ With joy they thump their breasts. ^ ^

“ With gladness they slap their thighs. v,. ^

We shall soon feast below the star-sprinkled heavens.

We shall soon eat where tht roaring thunder falls.

* T‘ We shall soon feed below the suspended moon.

“We shall soon be on our, way towisit the world, and march to the feast.”

With this contrivance, the way is now open for the departed to visit their
old habitations as soon as tlie feast shall be ready and the final sumipons sent.
Meanwhile, preparations for the festival advance. Those tribes who erect
iropwood memorial monuments -iit the graves get them put together. On the
» (Jay of the feast, or may be the day before,, the women weave with finely-split
bamboo sipall imitations of various articles^ of personal and domestic use,
which are afterwards hutig over the grave, that is, given to the dead. If it be
a male fpr whom the feast is made, a bamboo gun, a shield, a war cap, a sirih
bag and drinking vessel, ^^tc., are woven ; if a female, a loom, a fish basket, a
winnowing fan, sunshade, and otjier thffigs: if k child, bamboo toys of various
d^riptfions, ^ ^ ^ /

j^The guests arrive during the day, aad the feasting begins in the evening
and lasts night. A offering erf food to the dead is put outside at the
entrande of the hoiike. The wailer, ipf course, is present, and her office now is

400 H. Ling Roth, — Natives of Sarawak and Brit. N, Borneo.

lostruments, making at once an axe or adze, chisel, or plane ; and with it they
can turn a corner or get into a hole, cut a plank as neatly as if sawn, or cut
down a big trecfar quicker than one of our workmen could with a hatchet.”
(Bishop McDougall, T.E.S. ii. 28.)

“ As a rule the Sea Dyaks pi'efer to cultivate hilly soil, but some few have
learnt to utilize the wet land. They are guided in the planting season by
certain stars, and wait for the Pleiades group td be a certain height above the
horizon before daylight. This denotes the .sowing,time.” (Brooke i. 59.) “ The
, chief of the Uma Lesong tribe gave me a tukay do', a kind of sun dial, with which
is measured the shadow of the meridian sun in a certain month of the year, and
by its length is determined the season to plant with advantage. If the shadow
be such and such a length the yield will be plenteous, if such and such another
length it will be meagre, and if it be a certain other length there will be plenty,
but there will be a weeping as well. They commence business towards the
end of the dry season, July and August, so that they have the wet monsoon to
bring the paddy to maturity, and the beginning of the following fine weather,
April and May, to ripen the grain.” (Brooke Low.)

Some of the Land Dyak tribes have more land, in proportion to their
numbers, than the other tribeS, so that they can afford to leave their farms
after each crop for nine or ten years, to recover themselves ; others, again,
farm the same ground once in five, six, or seven years, and I heard of one
tribe leaving an interval of still less.” (Grant, p; 31.)

“ The old jungle is called kampong, and the new is called teinuda. The
Sea Dyaks prefer infinitely to farm the former whenever it is to be obtained
within reasonable distance of the village, and when it is gettipg scarce in the
neighbourhood, they shift their residence nearer to it. In parts of the country
more populous than others, it frequently happens that the Dyaks have not in
their territory any old jungle ; such situations are not so laborious to prepare,
but being destitute of the rich layer of vegetable mould, and the fertilizing
properties of burnt wood, are not nearly so productive. After having felled
the old jungle and farmed on it once, they leave it for seven years to grow up
again, and are then ready to use it a second time. The first year’s growth is
called kmaoh.” (Brooke Low.)

. “The Sea Dyaks themselves, however, do not suppose that the soil is in
any way incapable of bearing further culture ; but give always as a reason for
deserting their farms, that the weeds and grass which immediately spring up
after the padi has been gathered, are less easily eradicated, than ground
occupied by old jungle is prepared.” (Low, p. 231.) »

** T|ie moment the crop is off the ground, a grass called lalang Antro-
pogon (?), most difficult to eradicate, springs up. The natives do not attempt
this, but leave it to be destroyed by the overgrowing i^ush-wood ; so that a
spot, after producing a crop, is not touched again for seven years.” (Bethune,
Jour. R. G^gr. Soc., xvi., p, 298.)

Mr. Wallace refers similarly to this after-growth (i. 100); at Tinagas
(in B. N. B.) “ The long grass is shorter, and also, in other respects, different
iwm Lahng Antropogon.” (Witti’s Diary, 24th May.)

209

rernamr^- oea uyak Gods.

m -n j' ■

to invoke the spirit of .‘the wind|^to invite the dead to come, and feast ofice
more with the living;' atid she goes on t^^describe in song the whole imaginary
circumstances— the coming of tiie dead from flades, the feasting, and |he
return. She sings how numerous animals, one after another, and then
Salumpandaiy maker of men, are called ^ipon to go to Hades, but nong have
the capacity to undertake such a journey ; how the spirit of the winds, arrives
in Hades, and urges the acceptance of the invitation by expatiating on the
abundance and excellence of the food their relations have provided for them ;
how they and a great company of friends start, and make the journey hither
in the boat before sent ior them ; how^ glad they are to see our earth and sky
‘again, and to heap the many voices of the busy world ; how they eat and
drink, dawice, and have a cock-fight with their living friends (for they have
brought fighting cocks with them) ; how Hades is beaten (to make it victorious
would be a bad omenj ; how they ask for their final share of the family
property, and a division^ is^ made, but here again the dead get the w:orst of U,
for in dividing the paddy, the living get the grain, the dead only the chest in
which it is kept : so, the jars remain with the living, the stand only on which
they are set being jgiven to the dead ; the weapons too are retained, whilst the^
sheaths go to Hades, etc., etc. In the very act of professing to entertain
their friends, they must cheat them foriear of conceding too much to Hades,
and so hasten their own departure thither. After this pretended division of
property, the children of.deathland make their parting salutation with much
affection and regrel and go on their way. Such is the esoteric meaning of the
festival according to the waller’s soilg. v

The song makes the dead arrive about early dawn ; and then dbcurs an
action w'herein the intercoitimunion of the dead and the living is supposed to
be brought to a climaL^. certain quantity of /mr/c has been reserved until
now in a bamboo, as»th^peculiar portion of Hades, set apart for^ a sacred
symposium between the""Sead and the ^living. It is now drunk by some old
man renowned for bravery or riches, or oth^ .aged guest who is^believkl to
possess a nature tough enough to encounter thib risk. of so near a contact* with
the shades of death. This drinking 4he bajnboo,” as it is called^ is rfn
important part of the festival. . ^

Earlier in the night comes the formal putting off of mourning. The
nearest male relation is habited in an old.waistcloth, or trousers : these are
slit through and taken away, and the man assumes k better and finer garment; ^
a bit of hair from each side of the head is cut off and thrown away. In case
of female relations, some of the rpiani rings which they wear round their waiste ^
are cut through and set aside J jEihd they now resume the use^of personal
ornaments. ‘ This action is represented as a last fareviell to the dead.

The morning after the feast, the last duty to thfe dead is fulfilled. T^e
monument, if any, the bamboo imitation articles, the cast-olf garments, with
food of all kinds are taken arr^ged i^on the grave. With this final
equipment, the dead are said to relinquish all clafms’upon th$ livings and ;to
go henceforward on their way, and tQ depend upon their own resources.
before the G^wei mtu is made they are thought to carry o^a sptem of secret
depredations upon the eatables and drinkables of the Hying, in otherj^ords,

Agriculture,

401

Farming Tabus.

“ When the land has Been fully cleared it is left to dry. . Sun and wind
are now of almost vital consequence to the Sfti Dyaks, for if they are unable to
thoroughly burn this immense mass of timber, famine stares them in the face
for the year to come. If it pour with rain day after day and week after week
and there is no promise of Continued fine weather, they are apt to imagine
that some impurity has defiled the tribe and that the face of the Great Spirit
IS hid from them. So the elders of the people get to work to find it out. and
adjudicate on all cases of incest and bigamy, and purify the earth with the
l.lood of pigs. Pra3-ers are offered to JMara from one end of the country to
tile other; foi the space of three days the villages are tabued,
and all labour is discontinued; the inhabitants remain at home!
and strangers are not admitted. But if the weather is warm’
and dry the farms are ready in a very few days for the burning.

The)' are set on fire from the windward side when the breeze
is blowing, and soon the entire mass is seething with flames.

It is a magnificent spectacle to behold when several of these
farms are ablaze at once, and the hills are flaring like volcanoes.

The heat at this season, caused by the universal burning, is
almost insupportable ; for days not a glimpse is to be caught
of the blue sky overhead ; fhe smoke hangs over the country
like a heavy cloud, and the sun glows through the fog like a
globe of molten copper.” (Brooke Low.) Bishop Chambers
mentions at Banting a hou.se under tabu while praying for
heat was being performed in consequence 'of continual wet
weathef. (Miss. Field, 1868, p. 253.;

In the Land Dyak operations of farming (here are a variety
of incidents more or less inimical, which can onl)' be overcome
by submitting to tabu. . •' If the basket in which the paddy
IS put as it is cut during harvesting be upset, that farm
must rest for a day, and a fowl must be killed, or all their
paddy will go rotten. If a tree falls across the farm-path, a
fowl must be killed on the spot, and the path be disused
for one- day, or someone will meet with an accident upon
it. On the farm-path, at no great distance from the village, rude wooden
figures of a maa and a women are placed, one on each side, opposite to each
other, with short wooden spears in their mouths. They are called Tebudo, and
are said to be inhabited by friendly Hantu, who keep the path clear of inimical
spirits, and wpe to the rash Dyak who wilfully insults the.se wonderful logs ! ”
(Chalmers in Grant.j^ “At full moon, and on the third day after it (called
bubiik), no farm- work may be done, unless it is wished that the paddy .should
be devoured by blight and mildew. In some tribes, the unlu|;ky days are
those of the new and full moon, and its first and third quarters.”** (ibid.)

According to Sir Sp. St. John tabu is practised “at the planting of rice,
at harvest home, &c. ... During this time they appear to remain in

their houses, in order to eat, drink, and sleep; but their eating must be

Kiniah Tukar Do,
OR Sun I>ial.

“ Length of sun’s
shadow determin-
ingfarming opera-
tions.”

(Brooke Low Coll.)

210 H. Ling Roth.— of Saramk and Brit/Ni Borneo.

to come for their share. When sitting down to his plate of rice, a Dyak will
sometimes be seen to throw a little under the house as a portion for a departed
one. And I have been told that in the morning the footprints of the dead are
sometimes visible in the paddy stores from which they have been supplying
themselves under cover of darkness. They are driven to such little foraging
expeditions, it is said, by the necessities of their position; for the powers of
Hades look with contempt upon any who go thither insufficiently provisioned,
and even quarrel with them. And worse still is said to happen if this feast is
omitted altogether: the dead lose their personality, and are dissolved into
primitive earth. Hence charity to the dead and motives of ecbnomy urge the
Dyak to undertake the labour and expense of the Gawei antUy the preparation
of which seriously hinders 'the farrnwork, and diminishes the following year’s
crop of paddy.

According to ancient custom, this Feast of the Spirits could not be held
until a new human head had been procured, but this ghastly, yet valued,
ornament to the festival has now to be generally dispensed with.

Thus far I have, in the main, followed Dyak thought about death and the
afterstate as it is embodied in their tribal ceremonies and songs; but as might
be expected popular thought is not without its ideas and theories ; and these
supplement what has hitherto been said.

In the borderland, says the Dyak, between this world and the next, is
situated the house of the Bird hubut, a bird here, a spirit there, covering his
identity in human form. Every human spirit in the extremity of sickness
comes to this place : if it goes up into the house, by the influence of the bird
it returns to the body, which thereupon recovers ; but if it avoids the house,
as is more probable, because it is always in a filthy state of dirt and stench,
then it is well on its way to the other world. There is, however, another
chance for it at the “ Bridge of Fear,” a see-saw bridge stretching across the
Styx,.. and difficult to pass over: if the soul makes the passage successfully, it
is gone past recovery ; if it falls in the water, the cold bath wakes it up to a
sense of its real position, and determines it to retrace its steps.

After this, it seems, the soul has to pass the “ Hill of Fire.” Evil souls
are compelled to go straight over the hill with scorching fire on every side,
which nearly consumes them ; but good ones are led by an easy path round
the foot, and so escape the pain and danger.^® This is the only connection in
which I have met with anything which suggests the idea of future retribution
. for \Yrong doing in this life.

Dyaks attribute to tfte dead a disposition of mixed good and evil towards
the living, and so alternately fear and desire any imaginary contact with them.
As has been said before, 'they do not speak of taking a “corpse” to the grave,
but an antu, a spirit ; a^, though the departed had already become a member
of that class of capricious unseen beings which are believed to be inimical to
men. They think the dead can rush from their secret habitations, and seize

Mil According to this of the Badagas in Tamul India, the souls are obliged to pass by a
column of fire which consumes the sinful, and it is only after perils that they reach the land of the
blessed by a bridge oFrope." Peschbl, Races of Mafi, p. 284, quoting Baierlbin, Naeh und ars
7»iw».-“ED. Jour. St^ts Asittic «oc.

402 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

moderate, and often consists of nothing but rice and salt. ... Sometim
as at the harvest home, the whole tribe is compelled to observe it, and then
, no one must leave the village ; at other times it only extends to a family or t

a .single individual. . 1 he animals used in the sacrifice are fowl’s and

pigs, and I hear also that even dogs in certain tribes are occasionally employed
The fowls and pigs are eaten, but the dogs not, the blood only being required
in their incantations. When a fowl is killed a taboo may last one, two or
four days ; when.a pig-and then it is usually a very important occasion-’the
ceremony may last four, eight, or sixteen days. People under interdict niav

not bathe, touch fire, or employ themselves about their ordinary occupations ”
(bt. John 1. 175.) ^ r ^5.

“ The systeni of taboo is greatly practised by the Kayans during the times
of planting and harvesting the crops, and more especially when the paddv is
being stored. At such a time none may enter the house but those residin- in
It, and even they may not enter each other’s rooms, the reason for this
prohibition being simply that the people do not wish the extent of their
harvest to be known. Anyone may taboo his own room, but it is the chief
who, with the advice of his followers, taboos the house or the river Sm-dl’
fines are imposed for infringing the taboo, if it is done unintentionally, but hi
the case of a man forcing his way in a house that is tabooed, a serious quarrel
IS often the result, and this has sometimes ended in bloodshed, but it is a verv
rare thing to find a man acting thus, as all the people have some form of taboo
in their own houses. After the harvest, a great deal of drinking and merry-
making is indulged in, and at this time a great many marriages take place:”
(Hose, J.A.L xxiii. 170,)

The Dusuns tabued the inmates of a house on the occasion of a great
sowing of padi. (De Crespigny, Proc. R. Geogr. Soc. ii. 1858, p. 348.)

Sowing and Caretaking.

which IS saved with the greatest care from the choicest
of the preceding season, is planted in holes, made by a blunt pointed stick, at
the distance of from fifteen to eighteen inches apart every way. Three or four
seeds are dropped into each hole by the women and children, who cover them
by. scraping a little earth or ashes over them with their feet.” (Low p 229 )
After the seed has been sown, it is the business of the men to plant a
fence (raja) round the farm to protect it from the inroads of wild animals

Snriv? deer,- this should not occupy much time, as the material is

ready to hand, having been collected for the purpose previous to the burning,
from the scattered on the ground.” (Brooke Low.) Sir Hugh Low,

however, says the fence fagar is built immediately after the burning and before ,
the .sowing: The method generally used in constructing this fence is by
.raising one polfe above another, horizontally, and sustaining them' in this
position by stakes driven into the ground, at an angle and opposite to each
other, so that the bar rests upon the crutch formed by their crossing each
other. The pagars, or fences, are about six feet high, and the bars about fifteen
inches one above the other; they are strong enough to resist the encroach-
ments of wild, animals for one season : for more they are not required, being

Perham*s Sea Dyak Gods,

211

invisibly upon anyone passing by the cemetery, which is, therefore, regarded
as an awesome, dreaded place. But yet this fear does not obliterate affec-
tionate regard, and many a grave is kept clean and tidy by the loving care of
tlie living; the fear being united with the hope of good, as they fancy the
dead may also have the will and the power to help them. I was once present
at the death of an old man, when a w^oman came into the room, and begged
him, insensible though he was, to accept a brass finger ring, shouting out to
him as she offered it : ‘‘ Here, grandfather, take this ring, and in Hades
remember I am very poor^ and send me some paddy medicine that I may
get better harvests.” Whether the request was granted, 1 never heard.
Sometimes they seek communion with the dead by sleeping at their graves in
hope of getting some benefit from them through dreams, or otherwise. A
Dyak acquaintance of mine had made a good memorial covering over the
grave of his mother of an unusual pattern, and soon fell ill, in consequence,
some said, of this ghostly work. So he slept at her grave, feeling sure she
would help him in his need, but neither voice nor vision nor medicine came ;
and he was thoroughly disappointed. He said to me: “I have made a decent
resting-place for my mother, and iiow^ I am ill and ask her assistance, she
pays no attention. I think she is very ungrateful.” This belief in reciprocal
good offices between the dead and the living comes out again in those cases
where the remains of the dead are reverently preserved by the living. On
every festival occasion, they are presented offerings of food, etc., in return for
which these honoured dead are expected to confer substantial favours upon
their living descendants.

Their notions of the relationship of this world to the next, and of the
dead to the living, will be further illustrated by the story of Kadawa ; which
may also be taken as a specimen of their folklore.

Kadawa was a great cock-fighter, but had suffered successive defeats
from his fellow Dyaks. Irritated at being beaten in a sport he so dearly
loved, he started off to seek a cock of a particular white and red plumage,
called hiring which he believed would bear down all others before

it. But a chanticleer of this peculiar plumage was a “ rara avis ” among
fowls ; and village after village was visited, and neither for love or money
could the coveted bird be [got, for the simple reason that there were none.
Nothing daunted, he started off again to go further afield, and determined
not to return till he had succeeded in his quest. He travelled hither and
thither in the land of the Dyaks until he knew not where he was, and at
length arrived at the land of Mandai idup, the5b«)rderland between Hades and
this world, the inhabitants of which can visit one or -the other as they wish.
Here a long village house appeared in sight. He wefit up the ladder into it ;
and to his astonishment it showed all the signs of being inhabited, even to
the fires burning on the hearth and the sounds of surrounding voices ; but
not a person could be seen ; so he shouted out : “ Hb, where are you all ? ”
Whereupon an unembodied voice answered : “ Is that you, Kadawa ? Sit
down and eat pinang and sirih. What do you want I am come to beg

or buy sl hiring grunggang, fighting cock.” “ There is not one to be had here,
but if you go on to the next village, you will find one.i^ So Kadawa trudged

Sowing and Caretaking. ^03

then split up, and used in the houses for fire-wood.” (Low, p. 227.) On hjs
tour among the Land Dyaks, Mr. Grant writes : Nobody need tell me he
has a plantation of bond fide value, unless he can swear likewise to his fence
being in good order, for the jungle-pig will break through anything but a
strong railing, and will easily jump one of four feet high.” (p. 144.) Mrs.
McDougair (p. 138) gives similar testimony.

“ There are many things which sorely try the patience of the Dyaks as
they watch with unflagging interest the growth of their crops. It is true the
pigs and deer are excluded by means of the wooden fence, but nothing short
of the most untiring vigilance, and not always even that, can keep out the
numerous climbing and winged pests, such as monkeys, squirrels, rats, and
sparrows, some of which are sure to visit the farm as the paddy is ripening.”
(Brooke Low.)

Thus Mr. Denison reported at Tringus that the paddy crop had been
good, but rats had caused heavy loss. (ch. iv. 39.)

So also among the Dusuns the rats destroy the crops, but the non-
Mahomedan Dusuns of Padas'eat the rats. (Whitehead, p. 75.) ‘‘They
have to scare away the flocks of rice-eating finches, the chief offender being a
small brightly-coloured finch (erythnira prasina). This bird is called ‘ Tuhan’
by the Dusuns.” {ibid, 107.)

The following is the method adopted by the Lundu Dyaks, who for eight
(lays hold a berohat, ‘‘by which they endeavoured to drive away all rats from
the paddy-fields. The ceremony consisted in sending a little boat to sea, in
which was put all manner of eatables, and inviting the rats to take their
passage on her to some other country. P'or a week after this, it was considered
wrong to stir out of doors, ring a bell, cut firewood, pull about in a boat, use a
knife, or do any kind of work.” (Rev. W. H. Gomez, Miss. Field 1857, p. 238.)

In his excellent little work Mammalia of Borneo, Mr. Hose incidentally
refers to the following animals as being destructive to the crops and fruit-
gardens : ‘‘Monkeys, Macacns cynomalys and Scmnopithecus rubicimdiis ; a cat,
Pelis planiceps, is very fond of fruit, and has constantly been known to dig up
and eat the sweet potatoes which are grown by the natives ; a hemingale,
Arctictis Binturong, injures fruit, and so does the Miistella fiavigtila ; the
squirrel, Sciuriis notatns, is particularly destructive in the cocoanut plantations,
spoiling the young cocoanuts when they are about the size of a hen’s egg. The
elephant is destructive to gardens, and the buffalo. Bos buhalus, commits great
havoc among growing crops, — both in the northern portion of the country;
while the deer, cervus equinus, often visits, at night, small patches of cultiva-
tion in half-cleared tracts.”

The next thing is to build a langkau, or farm house, on some command-
ing or central situation, whereThe family may reside without inconvenience,
off and on, or altogether, just as they please, until the harvest is over.’’
(Brooke Low.)

Such a farm house is thus described by Mr. Grant : “ A slope was chosen
and the wood (save a few stumps cut to the proper level) felled ; other small
posts were then stuck in the ground, and cross-pieces were laid upon these,
and the stumps, in which notches were cut to support them. Then a quantity

212 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

on, greatly wondering at the strangeness of a place peopled by bodiless
beings, talking, working phantoms of mert and women. Soon after, he came
to a populous place, where many village-houses were clustered together —
Mandai mati^ the first district of the land of the dead ; but Kadawa knew it
not for it had nothing to remind him of death ; the 'people moved about,
spoke and had the same form and feature as his own neighbours ; moreover
they recognized and called him by name. They olfered to give him a
grnnggani^t which he gladly accepted. Having now obtained his object, he
was happy, and finding the people sociable and hospitable, he was in no
hurry to return, but remained with his new-found friends more than a year,
oblivious of home and its duties.

But what of his wife and child whom he had left behind in his
house-? She was grieved at his long absence, and at last resolved that he
must be dead, and she wept and bew'ailed him ; and at length she died of
sorrow.

The time came when the relations made the Gawei antu for her ; and the
wailer w^as bringing the company of guests from Hades to the feast. Just at
that time Kadawa had determined upon returning, and was securing his
fighting cock and buckling on his sword, when someone called to him to go
on the platform in front of the house, and pointed out to him a procession
marching along the hill opposite the house. Kadawa looked and saw in the
middle of the long train his own wife ; and it flashed upon him that his wife
was dead and he himself w'ithin the confines of deathland. Without speaking
a word he caught up his fighting cock, sw^ord and spear and rushed to join
his wife. She repelled him, but in vain. At length they came to the stygian
lake and found a boat lying on the shore, into which they all hurried, trying
to keep Kadawa out ; but he vigorously persisted, and was allowed to embark.
After paddling several hours the boat struck upon a rock, and would not
move : all e.xcept Kadawa jumped out to pull her off, but she would not budge
an inch. Kadaw^a was called upon by his wife to help ; but he refused for
fear of being left behind — says his wife ; “ Do you not know' I am dead ?
What is the use of trying to follow me ? ” “ Let me die also, I will not leave

you.” “Very well,” replied his wife, “since you are resolved to come with
me, when we get to the house, you wdll find some dried sugar cane over the
fire place : eat that, and you will be able to bear me company. Now get out,
and help to pull the boat off the rock.” He jumped out, and as soon as his
feet touched the rock, boat, people and lake vanished, and he found himself
standing at his own doorstep.

But no pleasure did his return bring him, for he found his friends making
the last farewell feast for his wife. He neither ate nor drank nor shared in
the festivities ; but kept in his own room till all was over when he thought of
the sugar cane over the fireplace. He searched for it, but found nothing
more than a roll of poisonous tuba root : again and again he looked but
nothing else was there ; so he concluded that this was what his wife meant
by the sugar cane. He spoke sorrowfully to his neighbours and told them he

Coffulus indiais, — Ed. lour. Str. Asiatic Soc.

213

Perham's Sea Dyak Gods.

should not live long, and begged them to be kind to his orphan boy and give
him his inheritance : then he returned to his room wrapped a blanket round
him and laid himself on the floor chewed the fatal root and joiiicid his wife in
(ieathland.

I have thtis traced the general belief of the Sarawak Sea D}ak about his
future existence. There are, however, exceptions to it. Occasionally the idea
of metempsychosis is met with. At one time the spirit of a man is said to
have passed into an alligator; at another into a snake, etc., the knowledge of
it being always revealed by dreams. Sometimes a Dyak will deny the
possibility of any future existence ; but only I think to serve the purpose of
an argument. But these, wherever found, are deviations from the general
belief.

But it is no gloomy Tartarus, nor is it any superior happy Elysium to
which the Dyak looks forward ; but a simple prolongation of the present state
of things in a new sphere. The dead are believed to build houses, make
paddy farms, and go through all the drudgery of a labouring life, and to be
subject to the same inequalities of condition and of fortune as the living are
here. And as men helped each other in life, so death, they think, need not
cut asunder the bond of mutual interchanges of kindly service ; they can
assist the dead with food and other necessaries : and the dead can be equally
generous in bestowing upon them niedicines of magical virtue, amulets and
talismans of all kinds to help them in the work of life. This sums up the
meaning of their eschatological observances which perhaps exceed those of
most other races of mankind.

But this future life does not, in their minds, extend to an immortality.
Death is still the inevitable destiny. Some Dyaks say they have to die three
times ; others seven times ; but all agree in the notion, that after having
become degenerated by these successive dyings, they become practically
annihilated by absorption into air and fog, or by a final dissolution into
various jungle plants not recognised by any name. May be, they lack the
mental capacity to imagine an endless state of liveable life.

Crossland Coll.

Sowing and Caretaking. ^05

of sticks, six or seven feet long, were cut and laid from the cross-pieces to the
sloping ground. The whole was then thatched in one slope with branches
bearing a long, palm-like leaf, all carefully turned downwards. This is the
ordinary jungle dahgau ; better ones, which have the flooring raised completely
from the ground, are sometimes made, and different leaves used, but ours well
sufficed as a shelter for one or two nights. It was finished in an hour or so.”
(P- 37-)

“The Senahs have built many of their farm-houses in the trees over-
hanging the stream ; in one was a whole family engaged in the important
operation of preparing dinner ; and it was amusing to observe the little
children coming fearlessly to the very edge of the platform above the rushing
stream to look at us, standing in positions so dangerous that they would drive
an English mother distracted.” (St. John i. 138.) At Kiau, on the steep
side of the opposite hill, are numerous little farms, and on each you see a tiny
flat-topped bamboo hut, which is used for shelter and rest during field labour.”
(Burbidge, p. 289.) “Other Dusuns likewise build these farm huts.”
(Whitehead, p. 107.)

“ During its growth
the field is always weeded
twice : this, as they are
assisted by 110 tools, with
the exception of their
parang, is a very toilsome
occupation, which is always Woman’s Weeding Hoe.

carefully accomplished by Length, I2in. Barani River,

the industry of the Dyak, (HoseCoii.)

as the rapid growth of the weeds* would soon spoil his crop.” (Low,
p. 229.) “Anotlier grievance is the grass, originally called nimpat teka, but
since nicknamed runiput blanda, and which they declare was introduced by the
whites to feed their cattle on. It is now a proverbial saying with them that it
is impossible to get rid of this grass, likewise it is unprofitable to shake off the
rule of the white man.” (Brooke Low.)

''They are obliged to take all hands they can get, and the children are
either made to work in the farm, or to search for and carry home the fruit
they find. Occasionally after they have been working the whole day in the
farms, they go out in the evening with torches, it\to the jungle to seek for
fruit. At* times, when the work is very pressing, the whole village seems
deserted ; all people stay in the jungle, in houses they build on their farms ;
they often stay there for days and weeks, and only some sick people, old men
and women, and little children stay at home.” (F. W. Abe, at Quop Gosp.
Miss.; 1st May, 1863, p. 77.) "During the farming operations the family
generally reside on the spot, returning to the village with the prodiice.”
(Bethune, Jour. R. Gepg. S., 1846. xvi. 298 ; Grant, p. 31.)

The duties of attending to the crops are, as it too often happens, left to
the "women and children,, while the able-bodied men seek other and more
congenial occupation, i.e., either follow a war-path, or journey into the far
interior, or plunge into the jungle in quest of its produce. As the paddy

CHAPTER V\\\.—(cmtimed).
RELIGION.

Idols; On farmpath— Bird models - Human figure.s. Prayer: Invocations— To whom addressed.
Future Ijke : Land Dyak views • Agnosticism— Seven semengats (lives)— Sibuyan
notions- Distinct l)elief - Malanau future— Kayans— Messages to the dead— Kayan heavens—
Dusiins’ abode Kinabalu -M units’ ideas vague- Ideas in Dutch Borneo. Omens: Foretelling
traveller's return-- journeys— Birds— Varieties of— Disregarded omens — Their ancestors’
warnings Hunting spoilt - Habitation deserted - Origin of bird omens— Farming omens - Result

of omens - Birds destroyed by luiropeans -Red clouds — Animals, insects, as omens Fire an

antidote— Strong predilirtions fur omens — Fraser and Fontaine murdered — St. John’s flat stone.
Dreams ; Souls flitting Results of— Pebbles given in— A fraud— Dyak explanation of-- Curious
results from- -Charms through dreams — Wilfully concocted — Cholic attributed to — Desire to

dream. Auoukiks : Pig’s entrails —House deserted — Pigs measured — The signs Spirits

unfavorable. Ordeals: Wax tapers- Diving — Salt melting — Land spells -Boiling water-
(Airious belief, ('harms : Bullet— Highly valued— Hail- Seram bo relics— Crocodile tusk—
Pumpkin Anything out of the common—Fcar of— Tiger’s teeth—Water—Rice—Haukhells —
Spitting,

Idols.

“On the farm-path at no p[reat distance from the village, rude wooden
figures of a man and w'oman are placed, one on each side, opposite to each
other, with short wooden spears in their mouths. They are called Tebudo,
and are said to be inhabited by friendly hantu, who keep the path clear of
inimical spirits, and woe be to the rash Dyak who wilfully insults these
wonderful logs.” (Chalmers, in Grant's Tour.)

“Among the tribes of Western Sarawak the priestesses have made for
them rude figures of birds. At the great harvest feasts they are hung up in

Diminutive Model of Dyak
Hornbill,

with a Kmhaian berry between its man-
dibles, a monkey and two squirrels
on its tail.

(Brooke Low Coll.)

Diminutive Wooden Image of Hornbill.
. (Brooke Low Coll.)

4o6 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

begins to ripen, the men return to their homes and the families then remove
entirely to their farms, where there is still plenty to do to scare away the birds
and other pests and to prepare for the harvest. The paths intersecting the
farm are closed at this season, and no one can traverse them without paying a
penalty or sin-offering of a fowl and a bit of iron. Those who may be suffering
from positive want, having exhausted their last year’s stock, now glean of the
half-ripe paddy as much as they require for their immediate necessities ; this
is called numbar." (Brooke Low.)

Irrigation,

“ The Malays and Dyaks near the sea-board always irrigate their rice-fields ;
not so the Dyaks in the mountainous interior, who generally grow paddy on

the hill-sides When irrigation is used, the paddy is first sown

and flooded, and, when some three inches high, is transplanted (into swampy
land) into holes drilled by means of a long pole. When irrigation is not used,
the paddy is simply put into these holes, and there is no transplanting.”’
(Grant, pp. 31 & 32.)

Of the hill-grown rice Sir Chas. Brooke says it is inferior to the low-ground
rice, ‘‘ but as it does not require replanting, the Dyaks generally obtain a larger
quantity of it, which generally repays them for deficiency in quality.” (i. 59.)

“ In the lower Irusan river where there are swamps the Murut rice-farms
are prepared by buffaloes being walked round and round until all the growth
has been trodden into the mud. In the upper country it is planted on the
hills, new land being taken up every year, and very fine paddy is often grown.
In a valley known.as the Bah, which is about six to eight miles long and about
three-quarters broad, in which the Trusan river has its source, a system of
irrigation is carried out that would do* credit to far more civilized people.
The whole valley is dug out in squares, the earth heaped up, forming good
paths, and the water is conducted by drains and bamboo pipes from one field
to another.” (O. F. Reckitts, S.G. No. 347, p. 214.)

The small brooks which run through the valley are dammed up with
stakes, which support an embankment of weeds and rubbish. The field is
divided by ridges into parcels of land of different levels, and the water is so
managed by attention to levels, that any of these can be flooded or drained,
as the growth and appearance of the crop may render necessary. The Padi
seed is not planted in thq fields, but sown in another piece of land, and taken
up and transplanted into the wet land of the farm. , . ■ , I am not aware

that the Dyaks possess more than one kind of wet rice, but of the upland
Padi they have very many : the one most esteemed and in most general
cultivation, is the Padi ber-sabongf -a good kind and an abundant bearer.
There are others of a whiter nature and smaller grain, but these are not so
productive, and are consequently less grown. The R&di-pulut is a curious
species; each family grows a little of it,. It is a fine strong growing kind, but
when clean and boiled, is of a peculiar clammy nature, and is much used by
the Malays in their cooking for Juadahs and sweet-meats : the Buropeans &lso
use it for puddings. It bears a higher price than the other kinds in the
market, and is never eaten By the Dyaks unless it has been cooked in a green

Religion — Prayer. 215

bunches of ten or twenty in the long common room, carefully veiled with
coloured handkerchiefs. They are supposed to become inhabited by spirits,
and it is forbidden for anyone to touch them, except the priestesses.*’
(St. John i. 188.)

‘‘The Undups have no idols.” (Crossland.)

“ In front of a Lahanan village on the Rejang river there were four huge
effigies, with the genital organs as usual fully developed ; no indecency is
intended, being merely relics of primitive worship.” sic' . (Brooke Low.)

“The Kayans possess wooden idols called Odoh,"' but it is only on
certain occasions that they are regarded as being of innch importance.
(Hose, J. A. I., xxiii. 162.)

Prayer.

To a certain extent prayer seems to be offered by the Land Dyaks to a
Supreme Being. Thus Mr. Grant writes : “ Once or twice on the way the
Orang Kaya stopped under some stately old tree and threw yellow rice into
the air, whilst he invoked Tuppa to come down and accompany us on our
walk. . . . Give us health and prosperity — may our farms produce much

rice — may our trees bear fruit — let our snares kill many pigs and deer — and
the sea and the rivers, may they produce a sufficiency of fish-- and may our
wives have children, lots of them, particiilarly sons, cS:c. ... I have an
idea that prayer is only offered to Dewata or Tiippa. Once, on visiting a
Sibuyow sick-room, I was struck with an old man who stood at the window
and prayed aloud for the recovery of the patient; at the same time he made
mention of a list of offerings about to be made, viz., one fowl, one jar, one'
plate, one cocoa-nut, &c.” (pp. 12, 13, 69.)

■“ " The Bejadjoe possess a multitude of large wooden idols called Ham/^atong, as well as other
objects which cult or superstition has consecrated. Every habitation of this tribe, as well as those
of the Doesons, has several small wooden idols who are supposed to guard the habitation, protect
the rice harvest, preserve the inhabitants against sickness, and to fulfil generally analogous
functions. The Dyaks collect, with the same object in view, the skulls of benrs, of monkeys, wild
cats, &c., which they preserve in little square boxes called Kamuntoha and which they suspend in the
interior or at the entrance to their houses.” (S. Muller ii. 370.)

" Upon our arrival the first that attracted our attention were several small wooden images
placed under a shelter. On enquiry we were told that these images were mementoes of their old
men, who had distinguished themselves by daring exploits, by the number of heads obtained, and
other acts of bravery. When such persons die, they make a wooden image, crude indeed, yet in the
form of a man, varying in length from inches to three feet. Around this they all gather, and hold a
sacred feast, after which it is placed among those which have been similarly consecrated. These
are their patron gods, whose peculiar province it is to watch over and prosper the cultivation of rice.
At the time of planting rice they are removed to the field, or placed, as in this case, near the
kampong under a rude covering, with their faces in that direction. Here they are left until the crop
is gathered, when they are again brought into their dwellings As far as we could learn, the only
act of worship paid to these images is that of offering them food once a month, such as rice, pork,
fowls, &c. Human heads were banging all round, and we made an unsuccessful attempt to
obtain one. The bare Expression of the wish was met by a prompt and decisive 'No, we cannot
part with them ! ' The same is the ca.se with the wooden images On no condition whatever will
they consent to give up either, and the only reason assigned is that sickness will be the inevitable
consequence. The heads are considered as so many charms, to ward off evils and procure blessings,
and therefore it is no matter of surprise that they are loth to part with them.” (Doty, p. 291.)

Other Crops. 407

bamboo, as they suppose that the prink, or cooking pot, spoils the flavour,
and the Malays also are of this opinion.” (Low, p. 317.)

''The Dyak rices are often good and sweet in quality, but they will not
bear storing long, and are not generally very white grained. Interspersed
with the paddy, you often see a good deal of Indian corn, which the natives
are very fond of, though they do not grind it into meal. Dyaks often, too,
make what they call gardens. These are enclosed spaces, fenced to keep out
the pigs, and in which are planted sundry vegetables and fruits, prized by
themselves if not by Europeans.” (Grant, p. 31.)

" Sorne tribes have a succession of farms coming in a few weeks later
than each other, but never more than three. The Hill Dyaks seldom plant
their farms till a month or two later than the Sea tribes, who consequently
have the first of the market ; new rice always selling for a higher price than
the old, the former being esteemed sweeter and more nourishing by the
Malays who are the purchasers.” (Low, p. 232.)

Other Crops.

Jason or Indian corn is planted sparingly at the same time : and as it ‘is
ripe and off the ground within three months from the date of the sowing, it does
not injure the paddy, amongst the rows of which it is sown ; and as it comes in
at a season when the rice with some is getting exhausted, and the second crop is
not ready, it is of great use to the Dyaks, though not so much esteemed as
rice as an article of food. On the larger collection of ashes they also sow the
seeds of gourds {gerrok), pumpkins {cntekai), a kind of melon without flavour
(junggat, ktindti), and cucumbers (rampii), of which they are very fond. These
trail along the ground amongst the stems of the paddy, to* which they appear
to do no injury, and continue bearing for some time after the rice-crop has
been gathered in.” (Low, p. 229.)

The Dyaks get two crops off the ground in succession ; one of rice, and
the other of sugar-cane, maize, and vegetables.” (Wallace i. no.) "The
Serambo, Peninjauh, Bombok, Singhi, Grogo, and Suba Dyaks plant no
vegetables or only in the smallest quantities. The Singhi and Serambo
Dyaks have a small number of sago trees, but not enough for their own
wants, though some of the land in the neighbourhood of the former village is
admirably suited for growing this palm.” (Denison, ch. iii., p. 28.)

"The Sea Dyaks sow cotton-seed after the rice harvest.” (St. John i.
75.) "The Land Dyaks plant rice, Indian corn, cucumbers, bananas, sweet
potatoes, sugar-cane, kiladis, yams, beans in their farms and gardens, and
all kinds of fruit-trees around their villages and on neighbouring hills.”
{ibid, i. 202.)

"The only cultivation attempted by the tribes in the interior on the
Baram is for the purpose of supplying their immediate wants, and only such
as is necessary to produce rice, sweet potatoes, bananas, tobacco, sugar cane,
and maize; the coastal people, however, grow a quantity of sago.” (Hose,
J.A.I., xxiii. 162.)

" The Dusun plants his rice, and. after that has been harvested, kaladi
{caladium esculentum) is put in on the same ground.” (Whitehead, p. 107.)

2i6 H. Ling Roth. — Nativ^^pf Sarawak and Brit, N, Borneo.

On the other hand Mr. Chalmers (in Grant p. 129) writes : ** The only
prayers which the D|(,aks are invocations addressed to the various
powers of the world of spirit, on certain great occasions, as e,gr, to the birds
of omen (whom, be it'' remarked, they consider to be Bantu) when they go to
consult them, to the ‘ Triu-Komang,’ at the setting of traps in the jungle, and
to all the powers of the spiritual, the natural, and the human worlds of which
they know, or have heard, at their harvest-feasts. The formula used on these
latter occasions may not be uninteresting. The elder goes to the doorway of
the house, with a small oup full of boiled rice, stained yellow, in his hand,
and casting pinches of it in various directions, he cries, ‘Away with you, rice !

Njnk Matu Milano Idols Temadu,

Named dalong, dim ffliiang, nat^a ireban", tepuhmg, belulungan iang (water spirit),
naga singa, dalong menugan, datuh, and dalong.

(Itrookc Low Coll.)

cause me to approach acceptably, to beg for good luck, to ask for pardon, to
beg forgiveness, to request a blessing of the Tuan Patik (or Sultan) of
Brunei, of the Rajah of Sarawak, of the rajah of the stars, the rajah of the
sun, the rajah of the moon, the rajah of the seven stars; to ask for paddy, to
ask for rice, to beg for the blessing of our lord lang-Tupa.*® May he behold
our feast ; may he help us all ; may he give us good luck, and abundance of
paddy and rice ; we ask for fish, we ask for wild pigs, we ask for many
children, we ask for fruits, and we ask for bees.’ ”

With regard to a one God as above referred to Tuppa or Iang Tupa we
may recall the fact that Mr. Denison says of these Land Dyaks. They have
a kind of Hindu Trimurti, viz. : —

TapUf or Yang, the Preserver. (Vishnu or Dewa-dewa of the Hindus)..

Jirong-Brama, the Creator. (Brama of the Hindus).

• Triyuh-Kamang, the Destroyer. (Shiba of the Hindus).*®

The two names lang-Tupa are ordinarily used for Tupa alone ; thus we say “ the Lord God.”

"At the head of divinities of the first class are the gods Djata and Sang-jang, the former
governing the upper, the latter the lower, world. The Dyaks imagine these .deities as invisible spirits
' but having a human form, but to whom, on account of their exalted rank^ it is not permitted to have

4o8

H. Ling Roth.

-Natives of Sarawak and Brit. N. Borneo.

The Dusuns cultivate “ kaladi, red vegetables, in appearance somethin,
hke pumpkins, they called labu ; they taste like carrots and are rath ^

STo” n i js V'&lr '“tes like search"

^naiton, p. lyi.) bir Sp. St. Jphn says the kaladi {arum) is like a

Xr Tke (i. aZ) ' ' it largely

ac through several fields of tobacco as well

as of yams and k.lad.s ; the first is carefully cultivated, and not a weed wart!
be observed among the plants.” {ibid, 27s.) “ At present althon.b

ui!th^’"’'d Plantations very clean, they use no instrument ^to t!ro

np the soil merely putting the seed in a hole made by a pointed stick In

wish^cri h7^‘"t^hh‘t'hnr’ ,:t

The Harvest.

i,s 2 O'" ''pfil »r from six to seven months after the period of

delighted 1,nsba,,dml„‘’«rthrappL‘!:h?/A^^^^

Jr of llt

enhance Ae ta, t v o the t“ " "" >"<• “imson

STirct", 'r-r^h^

the padi. being ‘freed from'X'XTkl Illf • Pn'-po^e* “"til

it is taken, and being well dried in the Ln iffiV!)''

of the family until «,tr,fsari f *u the sun, is finally conveyed to the granary
(Low, p. 230.) ^ purposes of trade and of home consumption.”

because, they occasionally produce^rice.mnlbTCause^fh ' ^i***^**' by-the-bye. are called farms

have been used to call by that name.” ' smallest resemblance to what we

Religion — Futt^

The beruri or priests make use of th
doctoring Pinyah which is connecter

— the evil one.

Yah Tapa adi yang adi Jirong-Brama
O Tapa who is Yang the Preserver wh^
bodah scmangih-i mari ka anip4 kc^rar.
let his soul back to

amok~i ka piUong-i so ab\
his bed to his clothes^
so dnmik guamurahg
from hiding in his fig<

217

in a form cf
riyuh-Kamang

he Creator

devils

I was informed that the ^1^‘ith become

hantoos (ghosts or spirits) and deplirt m 'il|B|Rrninits of high mountains, or
dwell in the jungle, where they are protected by Titppu. The souls of
women, I was told, remain in the place where their bodies have been burnt ;
but there is a contradiction in their favour, I think, for after a luiinber of
years the hantoos rise up again in some other form, and re-people this, or
people another world, which could hardly be the case were they all of one sex ;

besides, in another existence a man who was married more than once claims
his hrst choice over again. This transformation — this dying and resurrection
— if rny informant be right, goes on ‘ world without end,’ just, as he said, like
a crop of sweet potatoes, which after they come to maturity are dug up, and
are then followed by a new crop.” (Grant, p. 67.)

“ Though a knowledge of a future state has evidently been, at some time,
prevalent among the Land Dyaks, many of them, at the present time, have
no idea of the immortality of the soul ; though some have a slight and
confused conception of it. These say that the spirit of a deceased person
haunts the house and village it had formerly inhabited during the twelve days
of the Pamali ; but the Dyaks of the western branch of the Sarawak, who do
not practice the Pamali so rigorously as those of the southern river, say that
it departs at the burying of the body, to the woods or mountains, or goes they
know not where.” (Low, p. 262.) '

“The Ballaus believe in the existence of a future state in which a
distinction shall be made between good men and bad, but what that

recourse except in extreme cases. Their aid is invoked by sprinklinj^ paddy on the {ground and
oflering them other sacrifices. There is another spirit of an inferior order called Tempon-telan, who
IS considered the guide and guardian spirit of the dead and whom the Dyaks have often celebrated
in their traditions and songs : the offerings which are made him consisting mostly of boiled rice,
fowls and other alimentary substances. Such are similarly the offerings made to Kaloec, to Kambi, to
l>jinkapir, three evil spirits who inhabit the bowels of the earth and water, and who have to be
conciliated by sacrifices for preservation against sickness and other calamities.

*' These six deities are those most generally known amongst the Dyaks, especially amongst the
Bedjadjoe tribe. Some of the latter spoke to us of another deity known as Goeroe and Maharadja,
names which as well as that of Sang-jang above-mentioned remind us of the ancient Hindu cult,
formerly followed by the Javanese and other islanders of the Indian Archipelago, or which have at
least been borrowed from them. . . (S. Muller ii. 366.)

The Harvest.

409

A writer m the Jour. IndL Arch. ii. p. 7, writing from some part of the
west coast of Borneo, says: » The operation of threshing is performed by the
feet of men and women who form a line, and clasping, with both hands over
their heads, a tensely drawn' rattan strung horizontally above them, execute a
niost vigorous dancing wriggle.”

At a Sibayau village the women “ were turning the padi into rice by
beating it in their mortars, and winnowing it. They show a skill in the latter
process truly marvellous : they put the beaten padi into a flat basket with
shghtly-rounded raised edges, and standing on the platform to catch the slight
breeze, quietly throw the contents in the air, and catch the grains while the
wind carries away the chaff; it is quickly cleaned. There was an appearance
of activity and bustle about this village that was really pleasing.” (St. John i.

r. Hose also mentions the use by the people of the interior on the
r “description of pestle and mortar for husking the paddy.”

(J.A I. xxiii 162.) Another method is that described by Mr. Grant among
the Land Dyaks : “ When the crop is taken in, the ears only are cut off, then
tro den out, and there is your paddy. To make rice, it is put into a large
wooden mortar and pounded. The winnowing is contrived thus One man
or wornan, holding a basket of paddy high up, allows the grain gradually to
tall to the mat below ; at the same time, two men stand opposite, and each

applies a huge fan with all his might, thus blowing away the chaff as the
grain descends.” (p. 31.)

Skaran Reaping Knife.

Total length, 5fin. Weight, over ^oz.
(Leggatt Coll.)

Rice Reaping Knife.
Koti R. ^ real size.
(Leiden Mus.)

1 he Sea Dyaks reap by means of a piece of sharpened steel, which is
attached to their fingers, and in grasping a handful of heads of the padi, .the
steel cuts through them ; but it is a slow process. The fruit is taken home,
and after being dried, is stored in different .sized troughs of bark [tibangi .
which are sewn together, and form strong endurable cases. The only means
of computing the quantity of padi for sale is by naming the size round one
of these troughs.” (Brooke i. 59.)

This method of storage is also mentioned by Sir Sp. St. John : “ The rice
which is stored within a receptacle made of the bark of some gigantic tree,
and is in the form of a vat. It is kept in the garrets of the houses, and a large
one will contain a hundred and fifty bushels.” (i. 173.) “ A good deal of rice

is stored in large long lengths of bamboo, which stand upright against the
wooden partition in the house.” (ibid, p. 108.)

“ The Kyans, Kifiahs, and Lanahans stow their paddy in barns built for
the purpose. The floor is six feet above the ground, and the posts are

2i8 H. Ling Roth, — Natives of Sarawak and Brit. N. Borneo.

distinction shall be does not seem to be very well known. The locality of the
unseen world — which they term Sebaian — is placed by them beneath the
earth, and it is divided into two regions — that of the living or Sebaian hidop
and that of the dead or Sebaian mati. Sebaian hidop is a delightful country,
with rich soil and luxuriant crops. The stalks of tobacco are as thick as a
man’s arm ; the heads of Indian corn are as big as a man’s leg, and all its
other produce is gigantic in proportion. It has human inhabitants concerning
whom nothing definite is known, and it is likewise the abode of an immense
number of hantus or spirits. Sebaian mati is the abode of the dead, and like
the Homeric Hades, is a gloomy, desolate, and unlovable region. Here the
souls of the departed wander for a certain time — shorter or longer as they are
good or bad — and at length they pass into the region of the air, where they
are dissolved into dew and precipitated to the earth.” (Horsburgh, p. 23.)^^
The Sibiiyows (Sea. Dyaks) reckon there are seven shnengatSi or lives ;
this world being one, after which, if I understand right, there are six more
existences, which every man has to go through. In the first of these after-
existences, those who have sinned are punished. Theft, my informant told
me, is one of the greatest crimes, and there a sort of god of punishment
presides, who finds out the crimes committed here below, and punishes them.
A suspected thief lias his hands and feet thrust into boiling water, and, if he
writhe, it is a proof of guilt, and he is forthwith consigned to the tender
mercies of a very satanic personage — an immense hideous sort of pig dragon
— who torments him. From this state of punishment (hell, or whatever it
may be called), a transition takes place to another world, till at last the
seventh heaven is reached, where all is beautiful and perfect, peaceful and
happy. An immense wall, thick and massive, encircles a large Dyak town.
The houses are according to their own ideas as regards arrangement, but
perfect in constnicticm ; the streets are regular, and run at right angles to
each other ; they are clean, and in perfect order, and the people are all alike
haj)py and rich. Lakes and rivers are there, with prahus on them, and
gardens, flowers, and fruit trees exist in profusion. In the wall is a great gate,
which, divided in two, continually opens and shuts, the two halves running
back in opposite directions, and then closing again ; as the gates open people
are perpetually being admitted, ' Such is the Sibuyow heaven. The above is
the version of one man, and I jot it down as I recollect it. Others, perhaps,
have different accounts, for their traditions are very vague and uncertain. I
asked my informant whether there were any Malays in this heaven ? He
answered that the Malays have a kampong, or village, some little distance off ;
but in answer to the question whether any white people were in heaven, he
said, ‘ He never heard of any.’

“ The Sea Dyaks in general have a distinct notion of a future state which
is often mentioned in their conversation. There are different stages before
reaching it — some agreeable, and others the contrary — and their final abode,
or as it appears dissolution, is a state of dew. Their burial rites all tend to

" Here they also describe one hill covered with the poisonous tuba trl^ where again are united
maidens and their lovers who have committed suicide.” {ibid.) .

410 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

encircled with circular wooden discs to keep off the rats.” (Brooke Low 1
The Dusuns do the same. (Whitehead, p. io8.) ’

In a Kadyan village Capt. Mundy noticed these granaries, ” built on thp
top of post^s, about ten feet from the ground, had sliding doors at one end

through which the grain was carried.” (ii. i66.) ’

Mr.-Wallace speaks of the numerous little granaries “built high up in tree.;

sloping np ,0 them

I think it is of the Dusuns Mr. Burbidge writes (p. 154): “ One of thp
most important of the women’s duties is to clean and prepare daily the ‘nadi ’
It IS a very pretty sight to see the girls of the villages inland thus engaged
As rnany as three may sometimes be seen beating the rice in one of their hrep
wo^en mortara With one hanh they graap the pestle about the centK
while the other hand ,s rested on the hip. One woman conimencea to beat

Sea Dyak Plaited Kotan Handless Winnowing Shovel.

(Leggatt Coll.)

^ ^"°ther one joins her, and then a

rd. Of course the most exact time has to be observed, and the graceful
rnotions of their slightly-draped figures, the dancing pestles, and the regular
t^hudding sounds produced are very interesting to a stranger. After the rice
has been sufficiently beaten, one of the girls scoops it out of the mortar with
er 1 e hands into a shallow tray of closely-woven rattan work of circular
form and about two feet in diameter.” It is sieved, as among the Sibuyau,
falling back into the tray. “ When finished, the rice is as clean and as white
as that dressed by the finest machinery in England. Two or three girls will
soon clean the day’s supply, and by the laughing and gossip indulged in one
may inter that the task is riot a very unpleasant one to them.’’^

Religion— Future Life » 2ig

support the idea of a future state ; but oral traditions being so liable to
alteration, there is now no very clearly defined account, as different people
jrive different statements, but nevertheless agree in the main points, and fully
expect to meet each other after death. Their feeling is not fanatic or fatalistic,
as in Mahomedans, and they have a sound appreciation of the blessings of
this life.” (Brooke i. 55.) .

“ The Malanaus believe in another world which is like this, having rivers,
seas, mountains, and sago plantations. There is one Supreme Deity named
IpiL All people who had met with a violent death, except those just alluded
to, had their paradise in a different place from that which constituted the
abode of those dying naturally, a country further back. The Malanaus
believe that, after a long life in the next world, they again die, l)ut afterwards
live as worms or caterpillars in the forest.” (De Crespigny J.A.I. v. 35.)

“ The Kayans believe in a future life, with separate places for the souls
of the good and of the bad ; that their heaven and hell were divjtled into
many distinct residences ; that those who died from wounds, from sickness,
or were drowned, went each to separate places. If a woman died before her
liusband, she went to the other world and married. On the death of her
husband, if he came to the same world, she repudiated her ghostly partner
and returned to him who had possessed her on earth.” (St. John i. 101.)

“ The Kayans believe in a future state and in a su])reme being — Laki
Tcngangang. When the soul separates from the body, it may take the form
of an animal or a bird, and, as an instance of this belief, should a deer be
seen feeding near a man's grave, his relatives would probably conclude that
his soul had taken the form of a deer, and the whole family would abstain
from eating venison for fear of annoying the deceased. 'Phe places for dis-
embodied spirits are Tan Tekan^ Apo Leggan^ Long Jnlan, and Tenyu Lcillu.'*
(Hose J.A.I. xxiii, 166.)

“ There is a strange ceremony at which I was once present, called
Dayong Janoi, in which the dead are supposed to send messages to the living,
but to describe it would take up too much of this paper. It proves, however,
that spiritualism is of very ancient practice among the Kayans, but it would
perhaps be interesting to mention the various abodes of departed spirits,
according to Kayan mythology. Laki Tengangang is the supreme being who
has the care of all souls. Those who die a natural death, of old age, or
sickness, are conveyed to Apo Leggan, and have much the same lot as they
had in this world.

Long Julan is the place assigned to those who die a violent death, e.g,,
those killed in battle or by accident, such as the falling of a tree, etc. Women
who die in child-bed also go to Long Julan^ and become the wives of thosfe
who are killed in battle. These people are well-off, have all their wants
supplied; they do no work and all become rich. Tan is the place

to which suicides are sent. They are very poor and wretched ; their food
consists of leaves, roots, or anything they can pick up in the forests. They
ure easily distinguished by their miserable appearance. Tenyu Lallu is the
place assigned to stillborn infants. The spirits of these children are believed
to be very brave, and requite no weapon other than a stick to defend them

Agricultuyal Feasts,

411

Lesoug, Rice Mortar.

36in. long. i8in. wide, i3in. high, hole 4iii. wide
and Sin. deep.

(Leggatt Col].)

A somewhat different method is described
by Mr. Hatton (p. 164): ‘‘One woman
stamps the corn with a long stick of heavy
wood, and then hands the broken grains to
the next worker, who separates the chaff
from the rice in a shallow pan made of

Kisar, ok Padi Husker.

It usually stands on a mat, and, being heavy* is kept
tn situ by its own weight. “The mode of grinding
padi clear of the husk is .through the trunk of a tree
cut into two parts, the upper portion hollow, the
lower solid ; small notches are cut where the two
pieces fit, and handles attached to the upper part,
which being filled with padi and kept turning round
the husk is detached and escapes by the notches.”

(Sir James Brooke, Keppel i. 64.)

nipa leaves and rattans. The
third takes the mixture of rice
and paddy rice with the

husk) which results from the
last operation, and puts it in a
similar shallow pan, where she
separates the rice from the husk
by a peculiar movement of a
pan, accompanied with a jerk.
Long practice has jnade the
women perfect at this, and the
men are equally perfect at doing
nothing. The women use their
left hand with equal facility to
their right, and indeed make
no distinction.”

Agricultural' Feasts.

Tuppa, or Jerroang, is always (by the Hill Dyaks) invoked at their
agricultural and other peaceful feasts, and, together with the sun, moon, and
stars, and the Sultan of Bruni, and thehr own Rajah, are requested to sheci
their beneficent influence over the seed padi, and to render the season
propitious to its growth. They regulate the agricultural seasons by the
niotfons of the heavenly bodies, particularly the Pleiades, which they call
‘Sahara,’ and to the several stars, on which they bestow the attributes of
gods,” (Low, p. 251.)

The paddy doctorings are many in number. After burning down the
jungle for the year’s farms, before planting, after planting, on several occasions
while the paddy is growing (especially if it does not seem quite healthy), after
clearing a path, at the clpse of the fruit season, &c., the whole village, or

220

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

against their enemies. The reason given for this idea is, that the child has
never felt pa4j in this world, and is therefore very daring in the other. Lvi,,

is the place where people go who are drowned. It is a land of plentv
below the bed of the rivers, and these are the spirits upon whom riches arc
heaped in abundance, as all property lost in the waters is supposed to be
appropriated by them.'* (Hose, Geogr. Journ. i. igg.)

The Dusuns say Kinibalu is inhabited by their ancestor, who went up
there when he saw they were comfortably settled. (De Crespigny, Berl. Zeits.,
P- 334-) Hence their belief “ that after death they all have to ascend Kina Balu,
which the good ones find little difficulty in accomplishing, and are from there
ushered into heaven, while the wicked ones are left unsuccessfully trying to
struggle and scramble up the rocky sides of the mountain.” “ The religious
convictions of the Lukau Dusuns culminate in their being after death trans-
ferred to the top of Nabalu— the general belief with Dusuns. If a Dusun feels
his end approaching he allows his fingernails to grow long, ‘so that he may
be sure in scrambling up the steep and naked sides of Nabalu.’ The waters
rushing from the gullies of Kinabalu have a name of their own (Tatse di Nabalu).
‘ In them the dead Dusuns used to bathe.’ Considering that a well-to-do
Dusun is, before burial, doubled' up into a jar, the idea of his becoming a
member of a trans-Stygian Alpine Club is rather ludicrous.” (Witti, 12 June.)

“The Idaan have, amongst different tribes of them, many very whimsical
religious tenets. Pjiradise is generally supposed to be a top of Keeney-Balloo:
some, as those of Geeong, think it is guarded by a fiery dog, who is a formid-
able opponent to the female sex ; for whenever any virgins come, he seizes
them as his legal prizes; but whatever women have been cohabited with in
this world, he considers as unworthy of his embrace, and lets them pass : the
fathers, however, of Geeong do not fail to reproach their daughters, though
not very severely if they make a slip.” (Dalrymple, p. 44.)

“ M units seem to have only a vague idea about a future state and opinions
vary on the subject ; some say it will be exactly as it is now, others that it will
be much better, but these are, I think, the most civilised, and may have
obtained the idea from Brunei Malays ; most of them do not know what to
believe or think.” (0. F. Ricketts, S.G., No. 348, p. 18.)^"

" The dead wanders first, according to the singer, to a river named Biraie tanggalan, to cross
which he has to make or get made a canoe and paddles. He then turns his steps to the mountain
Toekoeng Daijang, and goes on till he comes to another river called Loeng, afterwards, climbing the
mountain Piloaig, where he meets one man of fiis tribe. The journey is continued to the river
Danoemlang (valley of tears), wiiere the wandering spirit encounters several’ men, women, and
children, to whom he must give clothes. Leaving this Valley of Tears, he comes to a great cater-
pillar, to which he must give some kladi (a certain plant), and then he goes up the mountain Limatah,
where he sees a lot of flies and also a big bear : to the bear he must make a present of a pig. Going
further, he meets a man who holds an iron weir (bow net), to whom he must offer pisangs and sugar-
cane, so that he can proceed unmolested on his way. Further on he comes to a river, which is
watched by a man named Tamai Patakloeng, to whom he must give the barbules which grow round
the mouth of a certain species of fish (sp. of Silufus). After this he meets a woman, Hadau Dalian
by name, who is busy stamping rice ; as she is anxious to persuade him to help her, he must avoid
her and pursue his journey quickly : proceeding further he comes to a fire in the middle of the road,
which he has no sooner passed than he encounters a woman with a pair of ears large enough for
him to take shelter under from the rain. The next objects that meet his are the stems of two
trees, over one of which he must jump, while the other he must cut in two with his mandau. If the

412 H. Ling Roth. — Nati-Oes of Sarawak and Brit. N. Borneo.

mdividual families, hold a minor doctoring, at which a fowl is killed. If it

Y Ir. ^ i^hanang and drum be beaten at it, it is called mekabau •

1/ there be no music and an offering to the Haniu only be made, it is called
nyizangan. These latter doctormgs it is which stud the farms and the road
sides, around a village, with the small bamboo altars (serangan) that are so
prominent a feature in Dyak districts. Upon these, small offerings (pengudm
of rice, &c. are placed, for the sustenance of the unseen spirits ; but they are
infinitesimally small, and the wonder is that people who dread so much the
power and malignancy of the denizens of the world of shadows, should think
that their malice is appeased by so trifling a tribute.

“ The great paddy-feasts occur in connection with the harvest. They are

three in number ; and, with a short account of these, I will conclude this
section.

of Nyipadn, or gathering of the first fruits. Till this is held
no one may presume to cut his paddy, or even to repair the tanyu, or bamboo
platform which runs along the front of the houses, and upon which the paddy
IS trodden out from the ear and then dried, preparatory to stowing it away in
the huge barrel-1, ke boxes of bark, which adorn a Dyak’s garret. It lasts for
wo days-a fowl only is killed, and its chief interest consists in the occasional
bursts of music and dancing,’ which shake the not over-firm houses; and in
the grand procession of banch, accompanied by a drum and a chanang, which
proceed in state to each of the collections of farms, and there cut a bunch of
the golden waving corn, and bring it back in triumph, that it may be hung up
over the bamboo altar that is erected in the long room of the house where the
east is held. If generally falls about the beginning of March, and, when
concluded, the work of platform-building and reaping is set about in earnest.
Nothing but work, work, work, is thought of for a fortnight or three weeks ;
but then, when the reaping is well begun, a stoppage is made, and —

2.— “The feast of Man Sauui gives an interval of rest to the people’s
unceasing yet joyful labours,— joyful, because, though a season of hard toil
from sunrise to long past sunset, yet to the Dyak mind there is no time like
harvest-time. The fruit of their year’s watchings and labours, and hopes and
tears, is then begun to be realised, and they ‘ return with joy, bringing their
sheaves with them.’ The whole village has a festive appearance,— a feathery
waving ea o growing bamboo being placed outside each separate family
apartment, to mark the joyful character of the season. This second harvest-
feast lasts four days ; fowls and pigs are killed, and preparations of rice, in
diferent forms, give abundance of pleasant occupation to the patient and
laborious wives and daughters of Dyakdom. For the first two days the
feasting is done in a small hut, which is generally built near one of the paths
leading out of the village, at the place where the ‘ birds of day ’ are consulted.

It IS never very large, and in the midst of it is erected a sekurung, or bamboo
altar, which is decorated with green boughs, red and white streamers, &c., so
as to present a very gay appearance. On and around this are laid offerings of
every kind of eatable known to the Dyaks, which can then be made or
obtained, fruits, a working parang, new paddy, &c., as a tribute of acknow-
ledgment that all these good and useful things are bestowed by Him, Who is

Religion — Omens. 221

Omens.

‘‘ The Kayans have a curious, if somewhat childish, custom»,of foretelling
whether an absent friend is proceeding further from home or likely soon to
return. A spear, usually about seven or eight feet long, is produced — if
possible, the property of the absent one — and his nearest relative or some
influential person taking the spear in his two hands, extends them ay)art along
the shaft as far as he can reach. The distance between the two hands is
marked on the spear-shaft with a piece of clay or something of that nature,
and the man speaks-to the spear, adjuring it to speak the truth, &c., and then
stretches his hands apart again. If the length of his reach on the spear-shaft
should measure more on the second trial than at the first attempt, it is taken
as an indication that his friend is coming home : if it measures less, it means
that he is going further away ; while if it measures the same, it is a sign that
his friend is resting in someone’s house and has not yet made up his mind
what he will do. A man will generally stretch further at his second attempt,
for it is generally most probable that his friend has commenced his homeward
journey, and in any case the thought of his so doing is at least comforting to
his relations.

“ In order to consult the occult powers as to whether it is going to rain,
or if it is expedient to make a journey on the following day, four bears’ teeth
eacli suspended by two strings, the opposite ends of which are all twisted
together, constitute the necessary mechanical medium. 'I he person seeking
information has to select two ends from the twisted mass of string, it being
impossible for him to see with which tooth or teeth the strings he chooses are
connected. The teeth arc then let go, and the resulting tangle may be
interpreted variously into eight favourable and eight unfav(.)urable answ'crs
according to the relation the strings bear to the teeth.” (Hose, J.A.I.
xxiii. 165.)

“ The Dyaks are troubled with many superstitions. Days are lucky or
unlucky ; places are fortunate or the contrary; many birds are aiitn, and their
presence foretells all kinds of mischief to traveller or to farmer who peiys no
attention to the warning,

“ During a trip up the Rejang river a pangkas (omen bird) w as heard on the
right and the people assured me I should succeed in everything I undertook
on this trip ; further on w^e heard a katupong (omen bird) also on our right,
and w'e stopped a few moments to show our respect by casting it an offering

deceased is a woman she must cut this tree over with her knife. On going further the spirit comes
to the mountain Goclhotli, and as soon as he has begun to ascend the mountain he feels that he does
not belong any more to this world. Presently a very narrow road leads to a forest called Noeu pivau,
where the deceased meets his parents and a woman named Alanpatai. Next, the river Soengei lali
Barottte/ has to be passed, in which he takes a bath, and another mountain has to be surmounted.
After all these fatigues, the spirit is refreshed by eating some fruit, and at last he is safely landed
in the heaven of his tribe." (Bock, p. 224.)

'•The souls of the dead ascend the' river Tiweh in canoes until the Gunung Lumbut, in order
after a short purgatory free from cares in full overflowing of all enjoyments to hold continued feast
and festival. Only thieves are carried to the lake tassik lajang deriaran in order to carry for ever on
their backs what they have stolen, and small chieftains who have given a false judgment must live
on its banks as half deer and half man." (Breitenstein, p 208.)

A^rictilUiral Feasts,

413

the Lord and Maker of us all. On one side of it are ranged the musicians

the ^oiing men and lads of th6 tribe who keep up an almost continual,
though not unmusical, clatter, on the various kinds of gongs and drums which
are found among them. In one corner the barich, all dressed in gorgeous
array, sit croning away, one of them leading off the chant, and the rest
responding ; while, round about, the elders are scattered in groups, chattering
and laughing with might and main, their gay jackets and chawats, or trowsers—
purple, yellow, and scarlet are the predominating colours— all combining to
make a very pvctty picture. On the outer verge of these are grouped the
women and children, all merry and happy: and it certainly does one no harm
to join in their boisterous but innocent mirth, at this joyful harvest-time.
Now comes a hum of preparation on the part of the elders, the music takes a
more vigorous turn, and then, with loud treble shrieks, a body of the old men
and cl few havtch range themselves round the scku7^uuf^, and commence their
slow and solemn dance, some bearing in their hands tapers, and other offerings
of various kinds ; while every face is set into an expression of the most
immovable gravity, as if dancing was certainly the weightiest and most
impoitant business which, as human beings, they are called upon to perform.
Vor two da}*s and two nights are the performances kept up; when the chief
actors sleep is a mystery, it must be in alternate batches, for the rejoicings
never seem to cease. On the morning of the third day, the feasting is
adjourned to the long room of one of the houses, where another sekimmg is
also erected and adorned ; and at noon the noisy part of it is concluded by the
process of ‘ getting the soul of paddy,’ which I will now describe. The Dyak
word which I translate ‘ soul,’ means ‘ the living principle’, in anything, and
paddy is supposed to possess one as well as mankind ; and some also assign
one to beasts. 7 kpa, the chief good’ spirit, is supposed to send it down from
heaven, by way of answer to the worship of their feasting ; and were it not
obtained, all the year’s paddy would, it is said, speedily rot and decay. In
this district the trick is performed by the chief male doctor. When he is
observed to be examining his ‘charm,’ and gazing earnestly at nothing in the'
air, the band strikes up with redoubled fury, and the old gentlemen begin to
shriek and perform a somewhat more energetic dance than usual round the
sckurimg. After working themselves round it a certain number of times, they
cease, and up starts the doctor, and makes a rush at an invisible something ;
men run to him bearing white cloths, over which ho shakes his ‘ charm,’ and
forthwith there tumbles into each of them in succession a few seeds of paddy,
and these are ‘ the soul,’ of their year’s crop. When obtained, they are
carefully folded up in the cloths, and laid at the foot of the sekuritng. The
same process subsequently takes place in every family apartment, and the
doctor gets two or three cups and a small allowance of rice (value of all, about
sixpence sterling) from each family, as a reward for his skill and pains.”

“ In some tribes the soul of the paddy is always got about midnight, and
the whole ceremony is far more impressive and exciting than in this district.
Imagine a lofty altar, gaily decorated, erected in the open air close to a village,
^nd surrounded by the grand forms of our tropical palms and other fruit trees.
Huge bonfires cast a ruddy glare around, and strange and picturesque are the

222

H. Ling RoTH.-^Natives of Sarawdl^M4 Borneo. •

of betel-nut, and then went on ; finally we heard a muntjak as we pulled away
from the landing^ place. Dian says, if he were not with me he would go back,
as no Kyan would dare to go on in the face of such a warning as the last.
The omen, he declared, could not be worse, and no native would be mad
enough to disregard it ; he would go home and stay there. He would do the
same if he were to hear a musang on the eve of departure or to see a
pelahabong (snake with red head and tail). The birds they believe in are sLx
in number, and are called bukang, tetajaUj^asi, mangilieng, kihieng.

Trogon Elegans. (?Harpactes Kasumba.)

Dvak Omen Bird.

Male. Face, fore part of the head, ear-coverts,
and throat, black ; chest, back of neck and
upper tail coverts f^reen, A white crescent
Separates the green of the chest from the breast,
which together with the belly and under tail
coverts is scarlet. Wings brownish black, the
primaries having their outer edges fringed with
white; .secondaries and centre of the wings
f^y. Strongly marked with zigzag transverse
lines of black ; two middle tail feathers green,
with' bronzy reflections on their outer webs,
only the minor webs black ; all six are largely
* tipped with black ; the remaining six black at
base and white at the tip, the middle ''portions
of these later feathers barred with black and
white; bill yellow. Total length about 12",
wing 6, tail 7J.

(Gould, Monograph of the Trogonidw.)

See also Sclater's Birds of Borneo; Proc. Zoo!. Soc.,
p. 213.

Bushy Crested Hornbill.

Anorrhiuus galeritus {Hydrocissa galcrita).

Dyak Omen Bird,

•‘Though this species was not uncommon in the
forests around Malawoon and Bankasoon, yet it
was so very wary and difficult to approach, that
only one specimen (a male) was shot by ourselves.
We saw them almost daily, always in small partie.s
of five or six, keeping to the densest portions of
the forest and the tops of the highest trees. They
never fly together, but always one after another in
a string or line. When about to start, they set up
a sort of gabbling chorus, and after a few seconds,
perhaps half a minute, of vociferous altercation
one flies away, followed immediately by another
aud another, till all have left. Their note is very
similar to that of A. alberostris (malabarica),
and, like these, they continually utter it at, short,
intervals so long as they remain perched 1"

(Blliott, Monogriiph of the Bucerotidae, pi. ib.)

Sec also Sclater’s Birds of Borneo, Proc.Zoof.SoCr, 1863,

. p. 214.

; “Jf they hear a pisit or hukang on their left, they stop, wherever they may
be, for the rest of the day ; and if a kihiengyZ. tetajan, 3.n asi, or a mangiliengi
they are bound to remain where they are for two days. If on starting,
however, they are fortunate enough to hear three or four of these birds, one
after another, on fcjieir right, then they continue to the end of the journey and

4^4 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

dusky forms of the feasting Dyaks as they move' to and fro in their gay attire

anH Jr" has come, -a long procession ff do^toS
and elders is walking slowly round the altar, then, perhaps, decorated with
smaU tapers innumerable. At length a loud shriek is he^rd, and all 1
perfoimers rush wildly en masse, and lay hold of a long strip of white cloth
which hangs down from one of the lofty corner pinnacles of the altar' upol;
w iich a doctor mounts amid the shouts of the bystanders. The elders Ld
doctors who have seized hold of the white cloth, shriek and yell, and sway
t emselves about in wonderful confusion ; the spectators get excited, shout
succeeds shout, the gongs and drums are struck as loud and as fast as human
lands can manage it, the altar is violently shaken by the doctor who has
mounted it, and, amid this hubbub, a few grains of paddy fall to the ground
round about the altar, —this is the soul,— and the performance ends by all the
old bartch pretending to fell exhausted and senseless into the arms of their
admiring younger sisters.

\T * concluding harvest-feast, which is called Nyislmpen, or

^y^Pfang Mcnyapong, and held after the year’s crop has been stowed away in

ayb the same process is again repeated, and the soul of paddy thus obtained
IS mixed with the .seed-corn of the next year. At this feast is held the great
annual doctoring of the village ; the young harich are operated upon by their
elders, and the young ads by one of the male doctors. Pigs and fowls are
killed and the pamah lasts eight days, during which no stranger may enter
the village Cocoa-nut water in which gold has been washed is also ‘ planted ’
(as It is called) in the ground, to make the earth ‘ cold ’—that is, lucky. Such
as desire It among the juniors are also specially doctored with cocoa-nut

d, this being considered a most salutary preparation for the labours of the
new year. le general doctoring, which everyone undergoes, consists of a
mixture of blood, turmeric, cocoa-nut water, &c., dabbed on the head. If a
person is going to be specially doctored, he must get himself a green cocoa-
nut, and with these in their hands the old barich dance wildly about the long
room- their performance being accompanied by the thundering of gongs and
drums, and the melancholy strains of other barich, who are probably winding
s aw y in procession around a pile of maiyang, or betel-nut blossom,'^ that has
been collected together in one corner of the room. 'When any individual’s
cocoa-nut has been sufficiently tossed about by the barich, it is taken to an
elder, who .stands svvord in hand over a tesong, or mortar, in which the rice is
pounded out of the husk ; into this he places the nut, and cleaves it with one
blow of his sword. If the water simply gushes into the hollow of the lesong,
the person who is about to be doctored with its water may expect a healthy
year,; but if it squirts up towards the roof, then sickness' is before him. The
ceremonies attendant on the special doctoring of the young barich by their
elder sisters would be tedious to relate,-the chief one is the laying out of
these malades tmagtnaim in a row all along the long room, and covering them

office where4ioyrd?n«^^^

. i " Omtfws;

223

pay no attention to whatever they pay hear on their left. The mangilicng is
a kite, and they also draw omens from its flight.” (Brooke Low.)

Among the Kyans the Omen Birds are the white headed black hornbill,
the large hawk, the Talajan, or rain bird, the bee-eaters, and a snake
distinguished by a tail ending in a red tip, Untiip, (Hose J.A.I. xxiii. 163.)

The Seribas Dyaks’ omen bird
Biirong Papaw \s said to be rare and
is thus described by St. John (i. 67) :
body, a bright red; wings,* black,
chequered with white ; head, black
al top, with a beak and throat light
l)hic; the tail long, a mixture of
black, white, and brown ; about the
size of a blackbird ; the beak is
slightly hooked.''"

The Land Dyaks have recourse
to Tabu when the cry of the gazelle
is heard behind them, or when their
omen birds utter unfavourable warn-
ings. {ibid i. 175.)

According to the Rev. W.

('rossland (Gosp Miss. Nov. 1871,
p. 165) : “ An up-country Dyak, head
of his tribe, went once with all his
young ones, to raise their boat out
of the sand in order to prepare it
for a war expedition. During the
operation they heard the bird kiki
to the left hand ; this was a ‘bad ’

Ihrd. Again they tried to work; again they heard the bird. When the*
boat was ready to be launched, the bird was there again. The young men
then all ran away, and declined to follow their chief. Nothing daunted, the
chief took his three sons and filled his boat with men of other tribes. Wheii
he arrived at KatibaSj he would not listen to the advice of the Rajah, but at
night, with about five other boats, he stole away and got in advance, and
went up a small river where his party were follo\ved by two large boats of the
cMiemy, who closed in for a hand-to-hand fight, and who were aided by a large

(Harpactes duvauciili Tcmm.)

Dyak Omkn J^ird.

Male. Head and throat jet black, breast and under
surface, rump and upper tail-coverts of the finest
scarlet ; back, reddish cinnamon brown ; wings,
black, the coverts and secondaries crossed by numer-
ous fine lines of white ; primaries margined at the
ba.se of their external wel.)s with white; the two
central tail-fcather.s dark cinnamon-l)rown, lipped
with black, the two next on each sitle blackish brown ;
the three outer ones on each side blackish brown at
the base, and largely tipped with white; bill, |?ape,
and a naked space over the eye, ultra-marine blue ;
irides reddish brown ; blue feet, 'rolal length,
9^ inches; bill, i ; wing, ; tail,

(Ciouhi’s Monograph i>f tho
See also Sclator’s Birds of Boriiro ; Troc. /ool. Soc.,

p. Zl}.

, i8(>3.

'*** Haliastur intemedius (Falco potidicerianus). A bird of prey, bright chestnut brown; head,
neck and breast white or pearl gray. Soars at great height. Dyak bird of good omen. (S. Muller
in Temminck's "Coup d’oeil," ii. p. 368) : “It is a race only of II. imius, a well-known bird whose
popular name is the Brahminny Kite.”

5® The Antang is a species of bird of prey of a beautiful bright chestnut brown, the head,
neck and breast being white or pearl gray. This bird of good ohien so famous amongst the Hindus,
and which is called Kohmankara or Kohemankari in Sanskrit, which signifies causing good fortune or
well being. . . The Antang soars at a great height and it is according to his flight that the
l^yaks aUgur more or less success to their enterprises. They have an implicit belief in the good or
bad omens they draw from the movements of this bird, especially when they have invoked it specially
or when they are just spreading the paddy, &c." (S. Muller ii. 368.) #

Agricultural Feasts.

415

up as if they were dead, when the head barich waves a lighted taper over
them, and chants a very doleful strain, and then finally uncovers thdr faces
a.id blows new hfe into them. This over, they are uncovered, -but arise from
heir recumbent position they may not, for one day at least, and for eight days
they are imprisoned in the long room.” (Rev. W. Chalmers in Graiit^ Tour,
pp. IOD-I25*) *

“ There is a Kmah harvest festival called Bhhh/,’ which seems to be in
honour of the fertility of their women and their soil. The families who luu e
given birth to children since the date of the last festival, empty each a
kisketful of to\ s and eatables on the floor for the boys a nd girls to ‘scramble
for After this the wise women of the tribe squat in a circle round a gong
full of watci with fom water-beetles (called t7>a/{ by the Kyans and rung hub by
e l yaks) swiinrning about in it. They draw auguries from their evolutions •
in the water, and implore their god Lake Ivong to come up their way, ui) th,>
Baloi river and the Bulan river, and bring with them the soul of the paddy
seefd into the country of Lake Uan. Cane juice is then poured into the water,
and theanixtuie drunk up by the women ; the beetles are taken to the river
side, and dropped into the current to be carried awa.v towards Lake lvon‘r.
This ceremony is followed by a downriglit indecent rough and tumble, in
which all join men and women, boys and girls. They pelt one another with
soft rice, boiled in soot fling one another on the ground, rub one another all
over with slush until their bodies are caked with the filth. A naked man with
an idiotic simper on his face wanders in and out among the crowd of revellers
and the women are made to touch him as he passes in and out among
them. This is presumably m honour of his manhood and p»wer, and may be
simply a survival of primitive worship. The grossest licence is permitted
during the quarter of an hour this orgie* prevails. The verandah, which has now
egun to smell like a pig-stye, is deluged with water, and one or two women
slide about the slippery floor with hand-nets, and make believe to scoop up
the slush for fear the rice they have wasted may never return to them again.

I he Kyan harvest festival is called Dangc, and at its conclusion the
village IS tabued for a period of ten days. A pig is sacrificed according to
custom, and its flesh exposed on a bamboo altar in the open air as an offering
to the Great Spirit. The wise folk of the village dance a measure round, it,
and wind up by chasing each other round it with naked weapons ; a slave
woman, with a basket of food on her back, beatirrg a gong the while. A
trophy is fitted up in the verandah of the house composed of rice cooked in
various ways, all manner of fruits from their gardens, every-day clothing,
o iday costumes and war gear, all of which things it is the business of the
mystery-man to forward to the Great Spirit as a thank-offering from the
people with prayers for more of the same sort, their wants being abundance of
produce, plenty of wearing apparel, the animals of the chase, and the heads
ot their enemies. At the village of Bale Lake I met the widow of the powerful
l^yan chief Oyang Hang, who was subdued by Rajah Brooke in 1863. Music

h»w' * ^ “rtain whether this is really a harvest feast or one like Sea Dyaks' Gawai Buronit

neld occa^onally and not annually. (H. L. R.) ^ ^

224 ■' RoTH^-^Natives of Sarawak 0n3 BrtL N, Borneo,

force bn the' banks. The slaughter (for Dyak warfare) was frightful. The
chief was wounded and his eldest son killed, as also was the greater part of
the crew. So with a very few followers he had to return home in a boat of
, the enemy which he had captured. The rest of the people remained quietly
with the Rajah, and got up to the spot whilst the fighting was going on. A
well-directed volley sent the enemy flying. The Dyaks look upon the birds
as ministering spirits, who have the power to give notice of good or bad
fortune to come, and so warn them of danger, or cheer them by the prospect
of success.”

Elsewhere (Miss. Life, 1864, p. 653) Mr. Crossland states: ” They
suppose that these birds are tludr ancestors who have been transmigrated in
order to watch over the welfare of their tribe, and whb are still interested in
everything connected with it. None but the brave are thus distinguished.
Every household has certain birds which it follows and other birds which are
of ill omen, that is, which warn of approaching danger. Once, it is said,
when an unusually brave man was fighting, the enemy cut off his chawat
(loin-cloth) behind; he died and became a bird without a tail.”

On an important occasion when the chief Serarnbo left the rebels he
urged the constant unfavourable omen of the birds as one of his Reasons.

“ Often, very often, he said, when he went out, the bird cried, and flew in the
direction of Siniawan, ^hich will be explained by what I have before stated ;
for if they hear the bird to the right, they go to the left, and vice versa; so
that the bird may be considered as warning them from evil.” (Keppel i.

163.) . . .

On a deer hunting expedition among the Undiips the Rajah writes :

After feeding oif a handful of dried prawns and some rice, I said aloud,

‘ Ah ! to-morrow we shall have deer’s flesh to eat.’ My Dyaks’ countenances
immediately grew long and serious, and I at once guessed the reason. I had
said something contrary to custom. To name even the word deer when
searching for one is mali or iabooed, and now the^'“thqught it was useless my
going to look for them any more. I smiled ^y rnistake away, and told the
old gentleman with me that my dreams were sometimes of a contrary
description to theirs, consequently my conversation differed a little alsd. '
They are most superstitious people, for they listen to omens religiously,
whenever on a hunting or fishing excursion, and never name the aniihal, for
fear the spirits should carry infotination to the object of pursuit.” (Brooke ii.

90;)

“ If. the kaiupong enters a house at one end and flies out by the other it is
omen. The katiipongy according to ?Dyak belief, is -not really a bird. But a
supernatural being married to Data Emiftg Tamaga, the eldest daughter of

01 If after having turned back on being warned by the bird omon and the bird forbid hirn on
attempting again to make a start "he may settle the matter with the buniku tulah (or himng tuloft of
the Malay) by producing a small skein of seven strands ^whioh, when the true ^icle, has its upper
ends enclosed in>a silver tip for the fingers) freeing it from entanglement and sus^ding^ the grasp
of two fingers. If a strand fall to the ground, he may;, not^,^o forward^ at the haaaii^ of illness or
calamity ; if two or more it would be madness even to chei^^}f^ -4yish foreign^ tp
(At Karagan ; Jour, Ind. Arch. ii. p. lii ) * ^

416 H. Lino '^OT:H.-2l:iaHvl% ':of Sarawak and Brit. N. Borneo.

^nd dancing went on in the evening, and was the best of the kind I have seen
anywhere. The women spared no pains to please us; they turned out in
troops to dance before us, and the old lady was unapproachable, her
performance being inimitable. There were single dances, double dances' and
company dances. Some were graceful, others were grotesque. There was
the dance of the blind man feeding his pigs, which convulsed us with laughter •
a deer dance, and the dance of the fishes blocking up the river, in which the
feet of the performers went pit-a-pat, pit-a-pat, and the arms were swung
backwards and forwards in quick time, the ends of the column changing
places as the company faced about. This was followed by a ludicrous dance
called the dance of the Punan women, caricaturing their untidy costume and
awkward deportment. Then there was the dance of the young warrior
making love to another man’s wife; the performers were both women, she
sat with her back to him making a cigarette ; every time he danced up to her
to take it out of her mouth, she shook him off, but as he danced away from
her, she threw him a glance over her shoulder which encouraged hin> to
advance again. T hen there were war dances, the men in full costume, with
the step and music peculiar to each tribe.” (Brooke Low.)

The Land Dyak Sacred Farm Flower.

‘‘The Dracoena resembles the species known to botanists as Draccena
terminalis, ^nd is not a native of the island. It is planted near the houses
and around the hulu gading, or ivory bamboo, which is held in great reverence.
This beautiful cane, one or more tufts of which are found near every village,
grows to the height of the largest of the genus : its stems are of a bright
yellow colour, with a smooth and ivory-like appearance. Beneath its shade,
and amongst plants of the crimson and pink-leaved Dracoena, is generally
erected a little bamboo altar, covered in winter from the rain with a roof, but
more frequently open. When protected, a ladder is usually placed for
facilitating the ascent of the spirit to the offerings upon the stage, which are
placed there on all their festival occasions : when the altar is roofed, it in
general resembles a Dyak house, and thus becomes a little temple. No worship
is paid to the tree, but the place on which it stands is considered sacred : and
a plant is always procured and tended with care in every village, until it
becomes a large and handsome bush. - Its gracefully beautiful stems and
foliage probably first atti'acted the attention of these people and induced them
to suppose plants which were to them of so pleasing an appearance, equally
the favourites of the gods. The Bunga Si Kudip, as it is called by the Dyaks
of the southern branch of the Sarawak river and amongst whom it is held in
the greatest esteem, though known, I believe, to all the tribes, is tlje plant
described by botanists- as the Pancratium Amboinese qv Eurycles coronata, a
native of the Moluccas and other islands to the eastward, but, as far as at
present known, a stranger to the flora of Borneo, in the western part of which
the order A maryllideoCf to which it belongs, is only represented by pnfe species
oi Crinumy which is found on the muddy banks of rivers. By the Sibooyoh
Sea Dyaks this plant is called Si-Kenyang, By the Dyaks of the southern
nver the roots of this bulbous plahjt a^e (Reserved with jealous care, being

Religion — Omens .

425

Siu Yalang Durong, the god of war, and takes the form of this bird to warn
Dyaks of approaching danger. When this occurs, flight is instant, men' and
women snatch up a few necessaries (mats and rice) and stampede, leaving
everything unsecured and doors unfastened. If any one approaches the house
at night, he will see large and shadowy demons chasing each other through
it, and hear their unintelligible talk. After a while the people return and
erect the ladder they have overthrown, and the women sprinkle the house
with water ‘ to cool it.’ ” “ (Crossland.)

The bird omens are not the same everywhere, and we have thus very
different Interpretations from different districts. The Rev. W. Chalmers
says: “These are chiefly derived from birds. In this district three birds are
made use of during the day, v\z. the Kushahy the Keriak, and the Kalnpiing. Of
those used at night — used because they are supposed to give the information
asked of them — two are particularly noted ; they are called Pcnyiiach and
Kunding, The others are called by the generic name oi Manuk, or birds, and
to consult them is called ‘ Nyimanuk/ The tradition concerning the origin
of hird-ornens is that ‘ in the beginning,’ a Dyak got married to a ‘ Hantu,’ or
spirit,'^* who conceived and brought forth birds, which novel progeny being
' half-Dyaks ’ were cared for and cherished by their paternal relatives (the
Dyaks) till they could look out for themselves; and, ever since, they have
shewn their gratitude to the descendants of their quondam protectors by
exercising the spiritual powers which they have derived from their mother,
the ‘ Hantu,’ on their behalf, giving them warning of coming sickness or
misfortune, and encouraging them to proceed in such undertakings as will end
in advantage. Consequently, on every occasion of importance, the birds are
taken into the confidence of the Dyaks, and their advice is strictly attended
to. It may sound strange to say that a man married a spirit ; but the Dyaks
assure me that, ‘ in the beginning,’ men and spirits were on equal terms, and
could eat, drink, and, if necessary, fight together. In those days spirits were
not hidden from mortal gaze, and men were not afraid of them. After a
certain combat, in which me% were the victors, the treacherous ‘ Hantu ’
invited them to a banquet, pretending they wished to make peace, and the
men went unsuspecting to their fate. Deceived by the apparent joviality of
the ‘ Hantu,' the forefathers of Dyakdom suffered themselves to be overcome
by the strength of the ‘ Hantu' arrack, and got helplessly intoxicated. The
wicked spirits saw their advantage, rubbed some magic charcoal into the eyes
of the drunken Dyaks, which made their eyes black thenceforth (before that
time they were blue, like those of white men), and took away from them the
power of seeing spirits as long as they’ are in the flesh. Thus, men lost their

At Pontianak once the "chief who visited the Madura (steamer) had just finished a long
house intended as the headquarters of his clan, when before it had been inhabited, a bird flew into
and was supposed to have uttered an ominous cry. This was enough to damn the house, and the
ohief told us that no one would ever live in it, and he was then building another for himself and his
tribe." (S. G. W103.)

Elsewihere (Occas. Papers, he says : " In fact, I was told the other day, they are really
birds. Thsiy '^held universally in high reputation, and are supposed to be
to the I3yaks wh® ‘ books ' and’the^* compass ' are to the ' orang putih’ (white men)."

417

, Fruit Trees.

always taken up when the padi is ripe, and preserved amonj^st it in the
p-ananes, to be planted again with the seed-pad. in the following season It
bears a beauPfnl crown of white pul fragrant flowers, which rise about a foot
above the bnllp- the only p ant which I saw in a flowering state was at Sennah
and no consideration would induce the owner to part with it These and’
other Dy.^s assert that the padi will not grow unless a plant of' the
be m the held, and on being asked respecting its origin they answered that
1 uppa gave it to mankind with the padi, and requested them to take care of
,t uhich they now do. The plant I saw in flower at Sennah had a bamboo
altm- erected over it, on which were several offerings, consisting of food
water, etc. (Low, p. 273.) '

Of this sacred flower Mr. Denison writes (ch. viii. p. 88) : “ It was at the

''r":r n ^ succeeded with great difficulty in procuring two l.i.lbs

ol the bekedtp flower, so highly prized and \enerated by all the Land Dyak
tubes f had visited, so much so that I could never induce them to part with
even a single root. This flower has been so fully described by Low in his
work on Sarawak that I shall only confine myself here to sa)ing that the
plant pows to a height of about eighteen inches, the leaves being arranged as
witli those of the anim, light green in colour and deeply ribbed in the direction
of then- Ip.gth, and what are called hastate-shaped, but, short and very broad
the length mid breadth being about equal. The blossom is white and shaped
like that of a h3 acmth with si.x petals, the tops of the stamens being reddish
yellow. The flos\'ers form a bunch at the end of a long stalk about a foot in
Ipiglh. I could obtain no explanation from the Dyaks as to the origin of '
their veneration for this flower. It is planted with their ixiddy, and, when
the crop is gathered, the plant is dug up and the bulb preserved till again
leijmred. All that the D} aks could ‘say was that this had been their custom
Irom time immemorial. I found the Sekedip planted near the villages with
another flower called the peningat, generally in conjunction with a clump of
>t;llow bamboo, and this appeared to be invariably a place of offering.”

Fruit-Trees.

“ The ancestors of the Sea Dyaks, having for many centuries occupied
the countries these people now inhabit, fruit trees are scattered in abundapee
all over its surface, particularly near the banks of rivers, and all jungles abound
with them. The most esteemed kinds surround theiE villages, and these, with
others in easily accessible places, are individual property ; but those of the
jungles are not owned, and their fruit generally becomes the property of the
local fauna.” (Low, p. 234.)

“ On approaching the houses of the Hill Dyaks, during the season when
the fruit trees are in blossom, or loaded with their delicate fruits, the perfume
exhaled by them is most grateful.” {ibid, p. 282.) ” The Dyaks are passion-

ately fond of the durian, and distinguish it by the name dien, which signifies
the fruit,’ par excellence ; dien being the term for fruit in general, as well as for
this species in particular. Its seeds, which are large, are roasted, when they
resemble chestnuts, and are carefully preserved by the people, to be eaten
when tl^e season of fruits is past. They take no care whatever in replanting
CC

226 H. Ling Koiii,— Natives of Sarawak and Brit. N, Borneo.

equality with spirits, and, instead of fighting them, they have ever since been
obliged to propitiate them by doctorings and offerings. The birds of day are
consulted with respect to the good or evil fortune of every journey of
importance. Before entering upon it, those who are about to set out, go to a
cleared spot near the village called the ' Pcnfj^-aba,' . . . near which there

are, generally, a clump or two of grand-looking graceful bamboos, a few rough
seats, and a lofty tree or two shading a small shed in which the second
harvest-feast, called ' Bcgawai Man Saioa^' is usually held. Sitting here, one
of their number invokes the birds as follows : — ‘ Hail, O ’ancestors ! 0

Kushahy cry on the left hand, and then make answer on the right f keep off
rain, keep off wind, keep off darkness, keep off mist. . . . O Keriak (the

Keriak is the bird which is said to watch over the life of the Dyaks) cry thou
on the right hand ; thou art the clever one, the long-sighted one ; keep off
from us sharp things (i.e. swords, &c.) ; keep off from us pointed things (i.e,
spears, thorns, &c.); keep off rain-storms; keei^ off wind-storms.’

“ Accordingly, if the KushaJis cry (or that of the Kalupung) be first heard
on the left hand, and be then responded to on the right, all is well, good luck
is certain ; if heard in other directions, it is a sign that no success will attend
the journey.

“ If the Keriak be first heard on the right hand, all is well ; if on the left,
not so well ; if in front, go no further, for sickness or death are waiting there ;
if behind, return at once, or, during absence, some deadly evil will come to
family or village.

“The 4)irds of night’ are consulted about the place at wdiich the year’s
farms are to be made, the locality of new houses, and also concerning matters
in dispute between two people, where there is no certain oral evidence on
either side. The farming consultation is held as follows : — A likely spot is
first fixed upon, and upon this a small hut is built ; at night, the elders who
are appointed to take the omen go and seat themselves in this hut, and one
of them casts into the air a little rice stained yellow, crying aloud, ‘ Hail, 0
ancestors ! I wish to make inquiry about this spot of jungle; grant us here
to make our farms, to do our work; grant that here our paddy, our ^jagon^'
(Indian corn), our vegetables may live ; let them be fat, and good, and
flourishing ; let them be lucky, let them be successful ; grant us long life to
make our farms, to do our work. Fly from in front past us who are here ;
utter your cries, and give us an answer.’ This invocation finished, the response
is waited for. If the birds cry at a distance in front, and then fly past the
hut, and twitter among the trees behind it, the spot may be farmed ; but if
the birds fly, cry, and alight round about, and near the hut, without passing
on, there are many ^Hantu' in that place, and to farm there would be to court
sickness, or death, or a bad crop.

“The cries of the owl (boh), the hawk (bonch), and of a small kind of
frog, called *tmumy if heard at night by those who are on their way to
consult the birds, are an omen of evil, and a warning to desist for that night.
Again, if the cry of the owl or hawk be heard by a party oti the war-path, in
the direction which the head-seekers are about to take, they must return, or
shame and loss will be the result of their expedition. Again, if the cries of

4i8 H. Ling Roth. — Natwes of Sarawak and Brit. N. Borneo.

fniit trees, nor do they weed the ground, hence the fruit seasons are very
precarious. Near the houses are always planted the cocoa-nut and betel-nut
trees of the tribe ; but so far inland, and at any considerable elevation, they
arc long before they come to a fruit-bearing state ; and then their productions
are small, and not to be compared to those grown in the vicinity of the sea.”
{ibid, pp. 283-284.)

“ The Peninjauhs are becoming wealthy from the great extent of their

fruit trees One good fruit season, a hundred and fifty families

realized two pounds sterling each, enough to buy rice to last them six
months.” (St. John i. 159.)

“ On the Samaharan we noticed with much indignation that hundreds of
fine fruit-trees were destro\'ed, and on enquir)- found it had been done b)- the
old Orang Kaya Sunan, who wanted to have a farm near his own house. The
trees belonged to the tribe, who vainly tried to persuade him not to do it : hut
being liacked by the Datu Patinggi, he would not listen to them.” (ibid\. 225.)

On the Sarawak (?) river. Bishop McDougall writes : “ Wild nutmegs and
a great number of jungle fruit-trees grow on either side, and greatly excite m\'
men as \\c pass by. 1 hey ate like boys in Lngland coveting apples, and when
I do let them land they yell and screech for joy. Tliey scramble up the trees
like monkeys, and in an incredibly short space of time, every fruit-bearing
bough is lopped off by the parangs of the climbers ; while those beneath gather
the fruit as it comes down. They are most destructive to the trees, and rather
than lose an inaccessible morsel, down comes the whole tree in no time."
(Mrs. McDougall, p. 15 1.)

A correspondent from the Batang Lupar says : “ Vast quantities of Ratio
nuts are now' [Feb.] to be obtained in the jungles, between the Kalaka river
and Sungei Samaludarn ; Malays and 'Dyaks, from all parts, are now busy
gathering these nuts, from which the oil is expressed in the usual clumsy and
antiquated fashion. The price realized for the oil is a dollar a gantang here,
and up the coast, it is said, fifty percent, and more, can be made. Nearly all
the Lingga able-bodied men have deserted the village, temf)orarily, to look for
these Ratio nuts.” (S.G. 1894, p. 67.)

The fruit trees [of the Land Dyaks; about the Rampong, and as far as
the jungle lound, are private properly, and all other trees which are in any way
useful, such as the bamboo, various kinds for making bark-cloth, the bitter
kony, and many others. • Land, likewise, is individual property, and descends
from father to son ; so likewise is the fishing of particular rivers, and indeed
most other things. So tenacious are they of this kind of property, that
amongst themselves the young .shoots of bamboo (which are edible) cannot be
cut by anyone but the proprietor without incurring a fine.” (Sir Jas. Brooke,
Mundy i. 210.)

Sir Henry Reppel records the settlement of the disputed possession of
some durian trees. The case was as follows: “The plaintilfs and defendants
were relations in the third degree ; and their common great-grandfather having
planted some durian trees on the bank of the river, they (the trees) have, in
the loose manner in which property descends, become the property of the
planter’s descendants, now amounting to about fifty persons. Tvo men,

227

Religion— Omefts,

any of the three kinds of deer found in Sarawak be heard, when startinf^ on a
journey, or when going to consult the birds by day or by night, it is a sign
that, if the matter in hand be followed up, sickness will he the result. Also,
if a newly-married couple hear them at night, they must be di\ orced ; as, if
tliis be not done, the death of the bride or bridegroom will ensue. I myself
have known instances of this last omen causing a divorce, and I must say the
separation has always been borne most philosophically by the parties most
concerned, — far more so than we ‘ white men ’ should feel inclined to bear it ;
in fact, the morning of one of these divorces, I remember seeing an cx-bride-
groom working hard at shaping some ornamental brass wire- work, which Dyak
women are in the habit of wearing round their waists, and he said he intended
to bestow it on a certain damsel whom he had in his eye for a mw wife.”

Mr. Dalton (Moore, p. 53), speaking of an omen bird on the Kotei river,
says: “I have frequently been out shooting when we heard it; on such
occasions they invariably would stop and tremble violently, and immediately
take another road. I never could obtain a sight of this bird of ill omen, for
such it is considered ; if I attempted to advance a single step nearer the
sound, they took hold of me, and, pointing towards the sky with gestures of
apprehension, forced me a contrary way. The notes are very similar to those
of our blackbird, equally sweet,*‘ but much stronger. Notwithstanding my
becoming brother of the great Rajah, I always entertained an impression that
I should be murdered if, by mischance, 1 happened to shoot one of these birds.”
Perhaps the savages among whom Mr. Dalton stayed would have so murdered
him, but Capt. Mundy (i. 232) had a different experience: “Whilst at Padong
one of the seamen shot a red-breasted bird they call the Papow, which the
Dyaks immediately informed us was held in reverence amongst them. I was
sorry for this occurrence, lest it might cause uneasiness, but they appeared
neither shocked nor surprised at it.” Mr. Hornaday’s experience was again
different : He shot “ the celebrated Dyak omen bird {Harpactes nUiluSy
Vieill), a sub-genus of the trogons, not at all rare on the Sibuyau. The
Dyaks at the house noticed it at once, and expressed a desire that we would
not kill any more of them, a request to which we readily acceded.” (p. 426.)

“The burong-heragai is esteemed sacred to the Dyaks, and may not be
killed. Its plumage is rich and beautiful.” (Brooke Low.)

“ The Idaan, if they hear a bird they reckon* unlucky, or anything of a
like nature, they will return home.” (Dalrymple, p. 44.)

The Muruts regard the “ presence of red clouds at sunset as a favourable
omen when on the war path if they are ahead, but not if behind. It is
amusing to watch a party of men waiting on a path calling to the birds.

' Migaw Angaiy is what they commence with, or often ^ Migaw' only, and a
number shouting this sounds somewhat like the cawing of a lot of crows. If
the omen is favourable the party proceeds shouting long sentences to the
omen, the gist of which is thar it will help them to reach such and such a

Amongst the Dusuns where Mr. Witti was similarly stopped until a hornbill overcroaked the
omen bird and so put everything right, he says the omen birds were some members of the lark family,
who warbled beautifully.

i.una j enure.

419

named Nidor and Tajon, bavins take, the unripe fruit from the ticea the
.lefenda, ts, ,n consequence, cut down two of the trees from spite ^ A « '
was fised for destroying trees which were common property. (M , Jer 6 ,

[I'or property in Wild bee trees, see Hunting : n n -iiuicr ii. Oj.)

On one occasion in 1882 a neigl,bourin« cliief, “ on the groan, Is that he
IS descended from the old tribe of Lundu Dyid^s, of which he is one t a
survivors, lays claim to the whole land lying between 1 nn,l„ i

»atn, and has hcen exacting from the Sei’.k^wsT::! ; . / t'

be, .wax and edible birds’ nests which they may obtain in the jnng ^ r "ve
of the surrounding moni, tains. Fines also have been impose, upon 1 e ^bv
he same person if m felling jungle for farming purposes Jhej- de trov fr.^
ree, as a 1 fruit rees are said by this old gentleman to have been p an ed Iw
his ancestors and are therefore his. The Selakows are new comers tlm r old
home being 1,1 Sambas territory, and they complained that if the land al
hclonged to one man there was no niom for them ami they ha, b tm *
,y,uu ,0 ,s»u„,us.' Mr. to R. O. Ma.vwd,. who rcporhsl Ilm’ult . S

.d'on's 'k^cemhuf;

,.r..,r'\^ '!'' '"'I' to clear land, but will not

e,„ secomlaiy jungle. Certain fruit trees are consi,iered the common

is olac^'l ‘1"*' = "“Jess the hifm mark

ec on any paiticiilar tree (a few dead leaves boiiml round the tree) it is

generally consnlered that passers-by may help themselves to th^Lit ’’
(l)Lni.son Join. Straits Asiatic Soc., No. to, p. 185.)

LAND TENURE.

“Laud aiming the Hill Dyaks being so abundant, in proportion to the
number of inhabitants, but little of it is the property of imlividuals ; though

ugli so tliar "f? ^«" n from father to son for

Li , as in a country where beasts of burden do not exist to assist the farmer
■n bringing home the produce of his lands, it is a very great advantage to the
u tivator to have his field as near to the village as possible, we fimUhat the
tubes situated at a distance from the banks of the river, or where the brooks

the hm "’"I- .''a property in the vicinity of

mbv irak n ^ ^acknowledged property of certain

bviduals. During one of my visits to the Sennah tribe, a farm of about

htty acres was sold by one Dyak to another, the purchaser giving in exchange
orm large jar, said to be of the value of sixty rupees, or six pounds Englisl
he rich men of a tribe often possess four or five such pieces of land in the
lavoured situations, and are, consequently, enabled to farm one piece every
yeai near their own villages, as well as a larger farm at a distance, and in the
locali? the tribe. In choosing the place for their farms, the

len^ L ' n settled m a council of the tribe, .so that one road may

On rfi f \u ;he making of which the whole village is called upon to assist.

e death of a Dyak, his land, together with his other property, is divided
equally amongst his children, without distinction of age or sex.” (Low, p. 319.)

228 H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.

place, that no one will be*taken ill, and they will meet with no enemy, and so
on.” (0. F. Ricketts, S.G. No. 348, p. 18.)

“ There arc other creatures besides birds whose notes of warning then'
observe. A cobra crossing the path compels the return of the advancing
party. A rat on the farm the same. A kijang, or wild goat, when heard on
the hill near the farms sends all the people home. A deer crying at night
keeps all at home the next day. A bujang (a kind of grasshopper) sounding
at night is a sign of a healthy house, but should he go on till dawn no one
goes out. A tiger roaring is fearful; though I myself have never. heard the
roar, nor do I believe the tiger inhabits this island. There is a small kind of
panther in some parts.” (Crossland Gosp. Miss. 1871, p. 165.)

“To hear the cry of a deer is at all times unlucky, and to prevent the
sound reaching their ears during a marriage procession, gongs and drums are
loudly beaten. On the way to their farms, should the unlucky omen be
heard, they will return home and do no more work for a day.” (St. John
i. 64.) The same author also says that “ the croak of a small kind of frog
portends sickness if heard at night and if the design then in hand be
pursued.” {ibid i. 192.)

According to Capt. Mundy (i. 233) : “ Insects have also their influence
on the minds of these deluded people. Two of great authority ; one called
knndinij;, the other btinsuc; the former with a short note, the latter with a
long one. The kunding heard in front at the early part of the night is the
sign of an enemy, and a Dyak will change his place of rest ; heard in the
same quarter late at night, the sign is good, especially if the long note of the
bunsue be heard high at the same moment. The kunding heard in the rear
is the worst omen ; in war it induces them to retreat to their own country,
without prosecuting any undertaking they may have in view. Beside these
birds and insects, they are also guided by snakes in a certain degree ; and it
shows the sincerity of their superstition, that after burning the jungle, and
preparing a farm, if any animal be found dead upon it they reject the use of
the crop.'’" The insects of omen are likewise used to point out the quarter
whence a theft has been committed. Their mode of inquiry is curious. They
make up a little ciri, and turning to the quarter they suspect, they throw it
forward and call out for the insect : if the insect respond from that direction,
the theft is charged to the tribe so pointed out ; if it fail to answer, they try
another quarter.”

“ Dusim omens are apparently very numerous: snakes, centipedes,
kingfishers, and other animals coming from a wrong direction turn back an
expedition. I knew a girl in Melangkap who set out for her paddi-fields, and
on the way there she encountered a snake, which she killed and sold to me ;
she, however, did not attempt to do any work that day, but loitered about the
house doing nothing.” (Whitehead, p. 185.)

On one occasion the Ven. Archdeacon Perham wrote : “ Everything went on well until after
the cut jungle was burnt, when a dead cobra (a very poisonous snake) was found in the trunk of a
fallen tree. This is considered a very bad omen, and makes the farm ' mali,' i.e, the paddy on it
cannot be eaten by the owner's family. If it is so eaten, some one or other among them will certainly
die in the course of the year.” (Gosp. Miss. 1874, p. 89.}

420 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

, Land disputes were very common (S.G. No. 169, p. 57) on the Batanf^
Lupar. Mr. H. F. Deshon, writing in 1882 from the Sirnanggang, says :
‘‘The decision arrived at by your Highness in regard to the disputed lands
between the Krian and Rembas gave universal satisfaction. It has hitherto
been the custom of Rembas Dyaks who have moved into the Krian to still
claim their old farming grounds in the Rembas river however distant they
may be, and they have steadily refused to allow people living on the land and
in the vicinity to farm these lands even after a lapse of ten years and more
from the time of their removal.’' {S.G. No. 189, p. 55.)

“ As regards the tenure by which land is held by the Sea Dyaks, it has
been the immemorial custom that when a person fells the virgin forest, he
acquires by that act a perpetual title to the land. It is his from henceforth
to do with as he pleases ; he may sell it, or lend it, or let it. The rent he is
empowered to demand may not exceed in value a dollar, and must be either a
game-cock, or a sucking pig, or a couple of plates. But as land is rising in
value every year, and old jungle is becoming scarcer and scarcer, there is a
marked tendency among the tribes to demand a heavier rent — in fact, several
dollars a year. The tenure, too, has been modihed withiir late years in view
of the increasing demand for accommodation, and it is now generally under-
stood that when the proprietor chooses to leave the district and remove into
a distant country he forfeits, by so doing, all title to the ground and can no
longer exact rent.” (Brooke Low.)

“ Sea Dyak parents and children, brothers and sisters, very seldom
quarrel ; when they do so, it is from having married into a family with whom
afterwards they may have disputes about land. . . . There are favourite

farming grounds and boundaries are not very settled. It used to be the
practice not to have recourse to arms on 'those occasions, but the two parties
collecting their relatives and friends would fight with sticks for the coveted
spot.” (St. John. i. 50.)

“The sago plantations in the Muka district are strictly considered
personal property of individuals, as a general rule, and questions as to
proprietorship form the principal cases in our Courts. The plantations are
either acquired by hereditary succession, or by purchase. Occasionally a
plantation will be found which is held in common by the members of one
family, but generally this occurs when the parents have not long died, and
the children consist principally of girls. In the north, amongst the Dusuns,
where sago is unknown and padi plentiful, I have visited some villages where
the padi is common to all. These are inland villages. Those near the sea
have not this custom.” (Denison Jour. Straits Asiatic Soc., No. 10, p. 184.)

Among the Dusuns : “ All the land that it is possible to cultivate belongs
to families ; some own considerably more than others. An orphan — a little
girl in this village — was quite an heiress, owning a good deal of rice-land that
had returned to forest, and therefore the more valuable. The Dusuns advised
one of the Kadyans, whom they had taken a fancy to, as his ideas of the
Mahommedan faith were not too strict, to marry this girl, as they told him
that she had plenty of land, and the rattans had not been cut there for years.
• . . Some of the larger land-owners who are short-handed employ their

Religion — Omens, 229

Fire seems to be a medium through which an omen bird can be
answered. We are thus told by Mr. R. Burns (Jour. Ind. Arch. p. 147):
“ On another occasion in descending the upper part of the Tataii river, one
(,f the birds of fate crossed from the unlucky side ; the party instantly halt(?d,
went on shore, kindled a fire and had their accustomed smoke over it, hut
were not disposed to move onward, unless one more favourably disj)osed
towards us should take its flight from the opposite side ; howi^ver, on
reminding them of their belief that fire is efficacious in appeasing the hate
of birds, and that they had observed their usual custom of kindling a lire and
smoking, they were prevailed upon to resume an onward course. The next
(lay, unfortunately, our boat got swamped at a part of the river much
obstructed with fallen trees and rocks, the river was rapid and much swollen
from heavy rain that fell during the night. The loss of the greater portion
of our stock of provisions and other articles vexed my superstitious com-
panions very much, and taking all the blame to themselves, they were most
profuse in reflecting on the impropriety of their disregarding the ominous
warning of the bird of the previous day.”

Fire is the medium through which people converse with the spirits and
omen birds, in certain cases, as for instance, should a man hear the cry of a
bird which is a bad omen, he lights a small fire telling it to protect him, and
the fire is supposed to speak to the omen bird on his behalf. Another
instance of the kind in which the fire would be thus n‘garded is as follows : —
A man has planted fruit trees and when they are in fruit, he places some
round stones in cleft sticks near the trees and then proceeds to curse anybod)'
who may venture to steal his fruit, calling these stones to witness the
anathema. The curse invoked is somewhat of this nature, ‘ May whoever
steals my fruit sufter from stones in the stomach as large as these stones, and
if necessary become a figure of stone ! ’ {batu keidi). Now supposing a friend
passes by and wishes to gather some fruit for himself, he lights a fire and tells
the flame to explain to the stone that he is a friend of the proprietor of the
fruit and desires to eat thereof ; the fire having explained all this satisfactorily
to the stone, the visitor may safely pluck and eat, but woe betide a man who
is not a friend and yet dares to take the fruit.” (Hose, J.A.I. xxiii. 161.)

Sir Chas. Brooke relates a very similar use of Are to avert evil while on
the Gadong river : ‘‘ After another public meeting with the population to bid
farewell, and to give good advice, and after leaving directions that Bandar
Kassim should proceed to Sarawak on his return to this river, our force
started away. As we were passing the houses, I saw more than one
person appear with lighted brands, which they waved in the air and then
threw away ; this was to frighten away the evil spirit raised by us on their
land ; or to extinguish any noxious influence caused by our presence.”
(Brooke ii. 15.)

How very strongly the Sea Dyaks adhere to their omens is well described
by His Highness the present Rajah : “ Many go through the form of their
forefathers in listening to the sounds of omens ; but the ceremony now is very
curtailed, compared with what it was a few years ago, when I have known a
chief live in a hut for six weeks, partly waiting for the twittering of birds to

Famines,

421

less fortunate brethren at the harvest time, the payment of wages being made
in rolls of tobacco.” (Whitehead, p. 1 12.)

At Mengkabong “ it was evident that these Ida'an kept this land under
continual cultivation, and that each portion was strictly private property.
We found every house had about four acres of ground belonging to its owner,
which were divided from one another by slight embankments, {ibid, i. 247.) '

Faminks.

Agriculture with the Sea Dyaks is in a very backward condition, but
they contrast very favourably with the Malay population in the vicinity.
Neither use the plough nor buffalo, but the former cultivate on a more
extensive scale and with a more provident idea. They grow, both individually
and collectively, far more than they require for their own consumption, and
with the residue the)’ purchase necessaries, sucli as salt, steel, iron, and
luxuries, such as personal ornaments, for their families. If the harvest has
been reall)’ plentiful they arc even able to afford to iiurchase gongs and toddy,
and perhaps a jar or two. So says Mr. Brooke Low, hut there is another
side to the ipiestion and want is not at all unusual. This want was pointed out
when dealing with the preservation of food, p. 386. ; ” The harvests vary very

much in the quantit)’ produced. A failure in the burning of the old jungle,
owing to too much wet. or want of sun in the ripening season, so injures the
Clop as to put the inhabitants to great straits to obtain means of maintaining
life. Vegetables are not in abundance, except those growing wild in the
jungles. The feeding on unripe cucumbers or other foods of the kind,
occasions much sickness. An apparent provision of nature, however, much
assists the inhabitants, as the causes which produce bad crops of padi seem
to favour the various fruits of the Coiintr) , and thus are the people afforded
means of living.” (Brooke i. 59.) “At certain seasons of the moon, just
before and after the full, the I))aks do not work at their firms; and what
with bad omens, sounds, signs, adverse dreams, and deaths, two-thirds of
their time is not spent in farm labour. When they have a plentiful harvest,
the greater part of the stock is used for giving different kinds of feasts. This
is, of course, a dead waste ; and for the remainder of the year the inhabitants
are badly off. . . . Many a time have strange visitors remarked what

happy people the Dyaks must be, who farm and gain a livelihood with so little
trouble, and are not pestered by irritating social conventionalities. But this
IS not true by any means.” {ibid, i. 149.) Of the Kayans he says : “ They
farm as Dyaks, but not in so large a quantity, cultivating also sweet potatoes,
tapioca, and other vegetables ; but agricultural products are scant, and their
comforts are few compared even to those of Dyaks.” {ibid, ii. 302.)

Early in 1894 according to a correspondent of the vSarawak Gazette,
p. 22 : “The Ulu Lingga Dyaks having exhausted their last year’s supplies of
rice are badly off for food. They are living upon tapioca and wandering
about in the jungle seeking produce to exchange for paddy in the Lingga
bazaar.”

Thus Mr. O. F. Rickets writes in i8'86 ; “ The paddy is looking nice and
green und seems to promise a good harvest, but just at present the Murats

230 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

be in a proper direction, and partly detained by his followers. Besides, the
whole way in advancing, their dreams were religiously interpreted and adhered
to; but, as in all such matters, interpretations are liable to a double
construction. The finale is, that inclination, or often fear, is most powerful.
A fearful heart produces a disagreeable dream, or a bad omen in imagined
sounds from bird or deer ; and this always makes a force return. But they
often loiter about so long, that the enemy gains intelligence of their intended
attack, and is on the alert. However absurdly these omens lead the human
race, they steadily continue to follow and believe in such practices. Faith
predominates and hugs huge wonders, and tenaciously lives in the minds of
the ignorant. Some of the Dyaks are somewhat shaken in the belief in
hereditary omens, and a few follow the Malay custom of using a particular
day, which has a strange effect upon European imaginations. The white
man who commands the force is supposed to have an express bird and lucky
charm to guide him onwards; and to these the Dyaks trust considerably.
‘You are our bird, we follow you.’ I well know the names, and can
distinguish the sounds of their birds, and the different hands on which the
good and bad omens are interpreted. The effect of these signs on myself was
often very marked ; and no Dyak could feel an adverse omen more than
myself when away in tli^ jungles, surrounded by these superstitious people.
Still I could sympathise with the multitude ; and the difficulty lay in the
question, whether my influence would be sufficient to counteract such
phantoms. It must not be thought that I ever attempted to lead the Dyaks
to believe that I was an owner of charms or such absurdities, which could
not have lasted beyond a season, and could never be successful for a length of
time. My desire was always to extinguish such an idea ; but natives
persisted in their belief. A Maia’s (orang utan) head was hanging in my
room, and this they thought to be my director to successful expeditions.”
(ii. 233.)

A curious coincidence is mentioned by Mr. Whitehead when among the
Dusans : “ . . several heavy drops of rain fell on us and on the sea around

without any cloud being visible ; the men began to talk to one another, and
when we inquired what they were conversing about, they told us it was a
most unlucky sign, and that people were being killed at the moment ; however,
we laughed at their fears ; but it was only a few hours later that we learned
that their curious omen was actually going to prove true. At last we reached
some small islands kiiowui as Pulo Danarwan ; here we found the steam-
launches anchored, and judged by the faces of the natives on board 'that
something serious had taken place. A Dyak policeman had just arrived with
bad news ; he told us that Dr. Fraser had been shot dead, Captain Fontaine
wounded beyond hope of recovery, the Jemadhar and two other officers killed,
and eight police wounded, some severely.” (p. 27.) Mr. Whitehead also
relates that a Dusun priestess prophesied evil to the people because of his
party’s visit, (p. 189.)

Near Serambo Mr. Denison’s attention was called “to the flat stone
described by St. John in his ‘ Forests of the Far East.’ When water is found
in the hollow of the stone’s top, it portends a sickly season for the tribe. Of

422 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.

are very short of rice, or anything to get it with, as they are mostly very poor;
it ‘is to a great extent their own fault, as after the harvest so much paddy is
used for making arrack.” (S. G., No. 250, p. 178.)

“ The accounts of the Bombok (Land) Dyaks as regards their paddy crop
is the same oft-repeated story of its insufficiency, and not being enough to
supply the villagers’ own wants. The miserable system of cultivation, and
the delay and procrastination attendant upon waiting for propitious oinens
continually causes the Dyaks to lose the best days of the months.” (Denison,
ch. ii., p. 14.) . . . “ I heard that the inhabitants (Serin Dyaks) had not

enough rice to carry them through till next harvest ; in fact these Dyaks are
so well off in birds’ nests that they do not pay sufficient attention to their
paddy planting.” (ibid, ch. vii., p. 76.)

Some Dyaks at Nerdang in 1870 changed their farm lands to others
where good crops had previously been grown, “but the river had overflown its
banks and converted their farms into mud more than a yard deep, and after
many attempts to remedy this misfortune they were obliged to give it up in
despair. So they are scattered in many places, same trading, others seeking
gutta-percha, rotan, and other things in the jungle, to sell.” (Gosp. Miss.,
ist Nov., 1870, p. 171.)

Ploughinc;.

On the Tampusok, among the Bungol Ida’an, “ 1 first saw natives
ploughing. 1 heir plough is of a very simple construction, and serves rather
to scratch the ground than really to turn it over ; it is made entirely of wood,
and is drawn by a buftalo, and its action was the same as if a pointed stick
had been draggednhrough the land to the depth of about four inches. After
ploughing, they use a rough kind ot harrow. I think this superior agriculture
is obviously a remnant of Chinese civilization.” (St. John i. 246.)

In the Sarawak Gazette (1894, p. 69) the Lundu correspondent writes
while referring to the spread ol cofiee cultivation : “ An English plough that
has been lying idle tor many } ears has been applied to land over-grown with
lalang, the result being most satisfactory, and it would be of great service to
those opening up plantations along the main roads where the grass grows so
thick. The plough was drawn by a number of men, but with buffaloes better
results would be obtained.”

Sago.

“ It is from the Milanowe settlement, particularly from Hoya and Mocha,
that the greater part of the sago from the west coast of Borneo is exported,
which is cultivated by the Milanowes, to the same extent as rice is amongst
the other tribes.” (Low, p. 339.)

“The Punans and Kajamans farm meagrely; they prefer the sago to
rice and grow the palm.” (Brooke Low.)

A correspondent at Muka and Tilian writes: “The sago tree is a long
palm, from thirty to forty feet high. This is cut into lengths of about a yard,
the pulp is hoed out, or rather the wood is hoed into pulp. The pulp is then
spread on the floor and the w'omen, lowering a dipper into the river below,
draw water which they throw over the pulp, treading it with their feet. The

231

Religion — Dreams,

course if it rains it is full, but according to the Dyaks the water soon dries up,
it is only when sickness portends that the water remains.” (Ch. ii, p. 15.)

‘‘ After three the Sea Dyak’s favourite number is seven.”'*' (Brooke Low.)

Dreams.

“ In dreams they place implicit conhdcnce,” says Mr. Clialmeis. “ Fainting
tits, or a state of coma, arc thought to be caused by the departure or absence
of the soul on some distant expedition of its own. When any one dreams of
a distant land, as we exiles often do, the Dyaks think that our souls have
annihilated space, and paid a iiying visit to Eurojic during the night. Elders
and priestesses often assert in their dreams they have visited the mansion of
'I'apa, and seen the Creator dwelling in a house like that of a Malay, the
interior of which was adorned with guns and gongs and jars innumerable.
Himself being clothed like a Dyak.

“ A dream of sickness to any member of a family always ensures a
ceremony; and no one presumes to enter the priesthood, or to learn the art
of a blacksmith, without being, or pretending to be, warned in a dream that
he should undertake to learn it. I have known a man with only two children
give his younger child to another who was no relation, because he dreamed
that he must give it to him or the child would die.

“ In dreams also ‘ Tapa ’ and the spirits bestow g»ifts on men in the shape
of magic stones,'"’’ which being washed in cocoa-nut milk, the water forms one
of the ingredients in the mass of blood and tumeric which is considered
sacred, and is used to anoint the people at the harvest feasts. They are
ordinary black pebbles and there is nothing in their appearance to give an
idea of their magic power and value. The ones in the yuop village were
procured in a dream b}' the late ‘ Orang Kaya Bai Malam,’ in order to r(;j)lacc
those lost in the civil wars which desolated the country before Sir James
Brooke’s arrival. He dreamt that a spirit came unto him and gave him a
number of these sacred stones; and lo ! when he awoke, they were in his
hand. In some villages they are kept in a rude kind of wooden l)ovvl covered
and fastened down, then fixed to the top of an iron-wood post in the middle
of the outside platform. In others they are deposited in a small house built
in the jungle, at some distance from the village, and all around it is sacred.
I will relate an anecdote Mr. Chalmers told me : —

** A Quop woman who had turned Malay was staying at her village when
the clergyman was there ; he had a number of coloured-glass marbles, and
one .of these this woman got hold of, and no doubt thought it very strange
and wonderful. Next morning, when she awoke, she called loudly for white
cloth, declaring at the same time that the late Orang Kaya had appeared to
her in the night and given her a sacred stone, at the same time producing
the marble, and expected, no doubt, a good price for it from the Dayaks.
But they are wiser now than of yore, and would have nothing to do with it ;

W "The bracelets and armlets are always worn in uneven numbers, the Dyaks in this, as in
many other customs, such as in designing tattoo marks, &c., being very partial to the numbers.
7. 9. II, and 13.” (Bock, p. 188.)

Mr. Chalmers calls them pengarok.

Sago. ^23

water oozes through the floor of the room, in colour and consistence like milk,
into a sampan (canoe) placed below for the purpose of collecting the precious
liquor. It is guided in its course by two kajangs of atap leaves. The boat or
canoe gradually over-flows, but the water that runs off is mere water, the sago
having sunk to the bottom of the boat, where it remains in cakes. Tilian is
about two miles long, and every house is occupied with the same work of sago
makuig. The smell is unpleasantly sour like sulphur, but it has been
pronounced not only not unwholesome but absolutely nutritious.” (S. G.,
No. 30.) A more completes account is that given by Mr. Burbidge :

“The trees are cut down just as they attain maturity, the time being
known by the production of the branched inflorescence. The leaves are
removed, and then the trunks, which are ten to fifteen feet long, and as thick
as a man’s body, are split longitudinally, into two halves. A man then cuts
out the pith, with which the whole centre of the trunk is filled. This requires
some skill. The implement employed for the purpose is an axe, formed of a
bamboo stem, fixed in a stout wooden handle, and lashed with rattan. 13y
repeated strokes of this instrument, tlie pith and fibres are scooped out in thin
layers, care being taken to cut it out as free from lumps as possibke The
pulped pith is then carried in baskets to a washing apparatus. This consists
of a rudely-constructed vat, elevated on piles, beside a river or brook, whence
fresh and clean water is plentifully obtainable. From the vat a spout conducts
the water into a trough below. The bottom of the vat is covered with a mat
or bark-strainer. 1 he pith is now placed in the vat, and trodden, water being
occasionally poured over it during the progress, and the result is that the fine
sago starch is washed tlirough, and settles in the bottom yf the trough below,
the coarse particles and other impurities being retained by the strainers, at
the bottom of the treading-vat. After the fine sago has been allowed time to
settle in the trough, the water is run off, and the white putty-looking mass
below is packed up in bags, and sold to the Chinamen, by wliom it is again
washed and dried, previous to its being shipped to the Singapore market.
1 wo species of sago palm grow here, forming stout-stemmed trees, thirty or
forty feet in height. They are readily distinguished by the one having smooth
bases to the sheathing leaf-stalks, while the other has the leaf-sheaths set with
stout black spines. The smooth variety is most abundant. The dried leaf-
sheaths of this palm are utilised in the manufacture of neat baskets, being
neatly sown together with strips of rattan, and fitted with lids.” (Burbidge,
p. 176*) “Sago, baked in pellets about the size of peas, forms the staple article
of food of Milanos.” (Crocker, S.G., No. 122.)

Mrs. McDougall, quoting the Bishop, her husband, seiys (p. 53) : “ .Some
Dyak tribes, in the interior of the country, live on cakes made of sago, in
preference to rice.” This is his account of the process of manufacture :

“ Having cut out the pith, and washed it, the natives pack it up in little
pottle-shaped parcels, and bury them in the mud by the sides of the rivers.
Here it undergoes a process of fermentation, which would make most people,
who smelt it, fancy it was no longer fit for use. Not so, however. After a
time the packets of sago are sent to Singapore, &c., &c.” (ibid.)

§ir Sp. St. John says (ii., p. 19) the sago on the Trusan is chopped out

232 H. Ling Roth,— Natives of Sarawak and Brit, N. Borneo,

and the young fellows, hearing how she had procured the marble, teased her
on the subject until her departure.” (St. John i. 189.)

Bishop Chambers writes : “ The only explanation' which Apai Balai had
conceived of the appearances which he saw in his dreams was, either that his
spirit travelled whilst his body slept, or that the spirits or shades of other
persons and objects came before him. The appearance of his deceased
friends in his dreams was a proof amounting to a demonstration of the
existence of Hades (Sxihaian), But the fact that when they met him they
wore the same dress, were engaged in the same occupations, and looked
altogether the same as when they lived in this world, was an obstacle to his
receiving what revelation informs us respecting the world to come. . . .
Apai Balai further explains his theory thus : ‘ When we dream of falling into
the water we suppose that this accident has really befallen our spirits, and wc
send for the Manangs, who fish for it and recover it for us.’ Bujang Brani
had told me a dream the previous day, which he imagined presaged iny
arrival. ‘ I was going down your way in a boat which upset ; whilst my
spirit was struggling with the waves, the spirit of a great fish approached ;
the spirit of the fish tried to swallow me, and my spirit tried to destroy
it,” etc. (Miss. Field 1867, p. 462.)

The view that the spirit is supposed to leave the body during dreams is
confirmed by Mr. Grant (p. 69) : ‘‘ Regarding dreams, their theory is that
during sleep the smengi (soul) can hear, see, and understand, and even leaves
the body occasionally. I recollect a curious case in reference to this super-
stition. A man came to me officially and asked for protection. The case
was this : — Another man of the same village dreamed that the complainant
had stabbed his father-in-law, who lay ill in the house, with a spear. The
defendant believing this, threatened the complainant with vengeance should
the sick man die;. The plaintiff therefore applied for protection, stating that
he had not stabbed the sick man, and that if his ghost had done so during
his sleep he knew nothing about it, and was not, therefore, responsible for
the deed. It so happened that I was attending the sick man, who was
dangerously ill. When I first went to his house, the planks for his coffin and
the linen wrappers were all ready waiting at the door, but fortunately he did
not want them. The people were MilanowSy converted to Mahomedanism.”

Mr. de Crespigny also reports a practical sequence to a dream. “ At Mukah
I met Janela, one of the fifteen Suai Penans lately come into Kabulu. He
said the reason of his coming here was that his daughter was about to be
fined in Luai because her husband Jamai had dreamt she had been unfaithful
to him. Janela brought away his daughter; Jamai has also come across, but
Janela is not certain that his daughter will receive Jamai.” (S. G., No. 188,
p. 4I-)

“ In an interior Lundu house at one end were collected the relics of the
tribe. These consisted of several round-looking stones, two deers’ heads, and
other inferior trumpery. The stones turn black if the tribe is to be beaten in
war, and red if to be victorious: any one touching them would be sure to die;
if lost, the tribe would be ruined.

“ The account of the deers’ heads is still more curious : A young Dyak

424 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

with a scoop. ''The coarse sago is put into leaf cases and sold to the
Chinese, who turn it into the flour and pearl of commerce.”

When this traveller first ascended the Limbang, he found " a large party
of armed men assembled, who were preparing to collect sago palms, which
grow in immense forests at the foot of the Ladan range. They fell the palms
there, and clearing them of leaves, drag them to the banks of the small
streams, and float them to the village. They always say there are two species
of sago palms, one covered with thorns, the other free; the former is more safe
from the attacks of wild pigs, and the latter perhaps more productive.

After the first three or four years, the freshly-planted palm is surrounded by
smaller ones springing from its roots, so that when the time has arrived to
secure its sago, which is after about eight years, there is a crop of young ones
approaching maturit\' ; in fact, in a well managed and old established plan-
tation, a tree can yearly be cut from the same clump. The natives know
directly when the palm is ripe by the appearance of the flower, but if it be
allowed to fruit, the whole pith is spoilt for the purposes of commerce.”
{ibid, ii. 33.)

DOMESTIC ANIMALS.

Pigs.

Frequent references to domesticated and wild pigs have been made in
these pages, but the following remarks about the domesticated animal may
not be out of place here.

"The Dusun pigs were larger and of a different colour to any I met with
elsewhere in Born^'o, standing three feet nine inches at the shoulder, dirty
white in colour, and almost hairless, except on the snout, where they were
adorned with a huge tuft of coarse bristles.” (Whitehead, p. 46.) Pflsewhere
Mr. Whitehead writes: “The Dusun pig, or Wa^iik, is very narrow — a rail
among mammals ; Ids colour is black ; he generally cruises below the house,
where he pounces on anything that may accidentally fall through the floor.
The TFag///v’ is the pet of the Dusun household, and is christened with a single
name, like the Dusuns themselves.” . . . . “ The pig here rejoiced in

the name of E})ipallo}i<r. 1 he pigs are fed twice a day, but they subsist chiefly
on the filth they can find in the neighbourhood of the campong. At sunset you
may hear half-a-dozen women calling their pigs home ; the cry is ‘ Ke-Ke-Kc,
Ernpallong, Empallong !' " • (p. 1 1 1.)

"The Muruts had plenty of dirty, half-starved black pigs running about
the jungle near their house.” (Burbidge, p. 72.)

"The Muruts have a curious prejudice against pork that has not been
raised under their own houses ; the people of one village will not eat of a
pig which has been reared in a neighbouring village. This prejudice extends
even to European bacon in tins, which they refuse to touch, although jungle
pigs are eaten readily.” (Denison, Jour. Straits Asiatic Soc., No. 10, p. 183.)

"The people were engaged killing pigs here [at KoliganJ, and the noise
was very great. They fasten the animal’s legs and then thrust a sharp bamboo
right up to the animal’s heart. The curious part of the operation is that from
the moment the bamboo enters the body the animal makes no more noise.”

Religion— Dreams, 233

having dreamed the previous night that he should become a great warrior,
observing two deer swimming across the river, he killed them ; a storm came
on with thunder and lightning, and darkness came over the face of the earth ;
[ie died immediately, but came to life again, and became a rumah giimi (literally
a ‘useful house’) and chief of his tribe; the two deer still live, and remain to
watch over the affairs of the tribe. These heads have descended from their
ancestors from the time when they first became a tribe and inhabited the
mountain. Food is always kept placed before them, and renewed from time
to time.” (Keppel ii. 36.)

Mr. Brooke Low say§ : No doubt Sea Dyaks often concoct dreams out of
their waking thoughts to suit their interest, yet they are implicit believers in
the reality of dreams, and will not spare expense to atone by ceremony or
sacrifice for a bad one. Those who dream of the cobra are lucky.”

Referring to some superstitious beliefs on the Lingga, Sir Chas. Brooke
sa3’s: “These people are really truthful, and their incredible stories, which are
brought vividly to their minds in dreams^ are actually credited as having taken
place.” (i. 41.)

“ A Saribas boat’s crew in the course of the day were seized with a severe
attack of colic, in consequence of some unwholesome diet, and were now
vomiting. A short while afterwards I overheard a discussion amongst them,
and, when many reasons had been advanced for their sickness, the chief said,

‘ ('hildren, I will tell you why it is. You know that when we started from
Saribus, I told you my feeling was averse to move that day, as 1113’ dream was
bad and not propitious ; and if the boat had been my own, on no account
should I have left the landing-place. Another day you had better pay more
attention to old men’s dreams.’ On the same afternoon a youth of the same
crew offered to fire off a gun, which no one else would undertake. The gun
burst, and sent him head over heels backwards. They sent for me, saying he
was dead; but when I reached the spot he was chattering away at a great
i:)ace, and certainly not in any danger. This was the same lad that had half
his face cut off on the attack of Kabah. He was generally in some scrape or
other. This final calamity was also attributed to the old man’s adverse
dreams. In a conversation the day after with Apai Bakir, who was not
famous for loquacity as many others are, in answer as to whether himself and
people had had good crops this year, he said, ‘ Yes, all my people are well off
this year for padi, because we have paid every attention to the omens of
Bertara (God), and appeased the Antus by taking alligators, killing pigs to
examine their hearts, and we have judiciously interpreted our dreams. The
consequence is a good harvest ; but those who have neglected to do this are
still poor, and must pay more attention in future. The fact is,’ he added,
‘ that after the continued attacks made on Saribus, the heavens have fallen in,
and require many repairs.* ” (Brooke ii. 202.)

“Only a Kenniah chief is allowed to wear the skin of a real tiger as a war
coat, and then only if he has had a propitious dream during sleep with the
tiger skin hanging over his head. Before lying down to sleep the chief
explains to the skin the use he wishes to make of it, and begs the spirit to
tell him the truth in his dreams as to his future fate. The call of certain

Gouts, Guttle, Guts, ufid Do^s, 425

(Hatton s Diary, 12 April.) Some of the Dnsiins keep their pigs penned up,
fattening them in a regiilai way, and removing thus an offensive point in
Dusun agiiculture. (Witti s Diary, 21 May.) Mr. Whitehead also refers to
these pens. (p. in.)

Goats and Cattle.

^ Goat s flesh being prohibited to the iLandj Dyaks’ customs, none of
these animals are kept about their villages, but the Kyans and Sea D3’aks keep
and eat them.” (Low, p. 309.) Writing of the native tribes inland, from Bruni,
Mr. Burbidge remarks : Breadths of fresh greensward occur among the
clumps of low brush or scrubby vegetations, the remains of the old jungle,
and here buffaloes and goats, and occasionally other cattle, browse around the
houses.” (p. 153.) “At Mengkabong there are goats and buffaloes.” (St.
John i. 299.)

Cats.

A few cats, generally in a half-starved condition, are found about the
Hill Dyaks’ houses ; they are of the Malayan breed, with curled tails.” (Low,
p. 210.) “ The Kadyans had cats wonderfully like our own, but with

abnormal tails.” (Burbidge, p. 72.)

Cats, or Tungow, are very scarce ; there was not one in Melangkap, and
I only saw one in Kiau. Cats are common in the houses of the coast people;
but as a Dusun can both catch and eat his own rats and mice, the presence of
this animal would be superfluous.” (Whitehead, p. 112.)

Dogs.

Mr. Wallace was much pestered (i. 87) by the half-stajrved dogs who ate
up one of his specimens of an orang outan, gnawed his boots and even ate a
piece of his musquito curtain, where some lamp oil had been spilt over it
some weeks before.

We have previously recorded the statement b\^ Sir S. St. John about dogs
being used as sacrihees when a padi planting tabu is laid. With the one
exception mentioned in a footnote, p. 390, it is not stated that dogs are eaten and
consequently capable of being tabued, but they may be tabued as regards,
shall we call it, companionship use. Thus Mr. (Tossland relates: “ My dog
followed some of my boys to a new house just being built ; and although there
was nothing but a small notched post b}' which to climb up into the house,
the dog managed to get up. Then, seeing the lacjs go up another notched
post into the upper loft, where the small boys were beating the gongs, the
dog climbed up there also. Upon this, all the old women and men cried out
that the dog must be killed at once, since it had gone into the upper loft,
which was utterly forbidden. My boys were much grieved, as the dog was a
great favourite ; so they begged to be allowed to bring the dog home that
they might tell me all. The people said, if it had been any other dog than
mine they would not have allowed this, but in any case it was to be killed at
^rice. ... I sent for the head men, and told them they were to decide it
among themselves. They said it was an extraordinary case, but still it was
true that in their custom the dog must be killed. I suggested a substitute,
which^after due deliberation was accepted ; and next morning my boys went

234 Ling Roth, — Natives of Sarawak and Brit, N\ Borneo,

birds is to them an omen when they are out on a hunting expedition, and they
are influenced by these birds in almost all their daily actions/* (Hose,
xxiii. 159.)

Augury.

The old classical system of auguring good or evil from an examination of
the entrails of a particular animal is very common throughout the country.
The following account is given by an officer of H.M.S. Pluto: ‘‘After
Tamawan had drunk to our mutual friendship a ceremony took place, quite
new to me. A young sucking pig was brought in by a very pretty girl, and
handed to a Kyan, who bound its legs and carrying it out opposite the
[H.M.S.; Pluto, placed it on the ground; mats were laid, on one of which
Tamawan stood ; he, after a few preliminary arrangements, commenced an
oration, his voice was at first thick from the potency of his previous draughts,
but warming in his subject, he entered at large on the feelings of friendship
with which he regarded the English, spoke of the wonderful vessel which
came with oars of fire (dayong api), seized my hand, and gesticulated, pointing
to the pi*g: after rather a tedious speech, it often struck me it was a prayer,
as he appeared appealing to some one beyond him, he took a knife and cut
the pig’s throat, the body was then opened, and the heart and liver taken out
and placed on two leaves, and closely examined to judge from their
appearance whether our visit would be fortunate for the Kyan nation. Every
chief present felt their different proportions, Tamawan pointed out to me
their various indications. Luckily for our friendship, they found that every
portion portended good fortune, and with his bloody hand, Tamawan seized
me by the arm and said all was well. Throwing the auricle of the heart
away, they cut up the rest, placed them in two bamboos and put them to
cook over the fire. Nakodah Godore told me that all was now over. I shook
hands around : and was aboard about half-past three — four hours spent in
this conference. The ceremony of examining the heart and liver is too
classical not to be particularly mentioned.” (The Barraiii River, Journ. Ind.
Arch. V. 683.)

Bishop Chambers mentions the following case: “ I found Muja living in
a hastily constructed house. Asking him why he had abandoned his former
one, which was still good, he told me that, during his absence, his people had
found blood on a mat, which they had concluded to be that of a spirit ; and
so, according to Dyak custom in such a case, they had deserted the house.
Before doing so they had resorted to the usual rites to avert the omen, and
had killed a pig, but on inspecting its entrails they were pronounced
unsatisfactory.” (Miss. Field 1867, P* 7^-)

“ In killing a pig, which is done at all village festivals, the length of the
animal is carefully measured while it is still alive, and should, after death, he
be found a little longer, as from the distension of the muscles in . the dying
agony is generally the case, the omen is accepted as one of prosperity to the
tribe in all its undertakings for the ensuing season ; but if, on the contrary,
the pains of the slaughtered animal should cause it to contract its limbs, the
omen portends misfortunes to the tribe.” (Low, p. 309.)

426 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

with three fat fowls, which were killed and eaten.” (Crossland Miss. Field
1877, p. 416.)

For other information about dogs, see Hunting.

Poultry and E(;gs.

On his Tour Mr. Grant writes: “A majority of the eggs are pretty
certain to be antiquated, and 1 have been much amused in watching the old
women going to the nests, taking up the eggs, putting them to their ears, and
finally shaking them, in order to discover whether they were fit for the table
or not. The test, however, was not generally to be depended upon.” (p. 35.)

F'owls are plentiful among these people, but are “ preserved more for sah?
among the Malays than the use of families that rear them.” (Low, p. 310.)

Among the Muruts and Kadyans “ Poultry are represented only by cocks
and hens.” (Burbidge, p. 72.) Among the inland tribes “ poultry are
domesticated, and are often very abundant. The fowls are caught every
evening and placed in open-work baskets of either rattan or bamboo,
suspended beneath the eaves of the houses. This care is essential in order to
guard them from the attacks of large snakes and iguanas, or other poultry-
stealing saurians. (ibid, p. 153.)

“ With the Dusuns “ chickens are fairly plentiful, but hawks commit great
depredations amongst them. At night they are packed away in long baskets
under the houses ; over these baskets it has been my misfortune to sleep.”
(Whitehead, p. 112.)

“ Among the enemies of domestic poulti*}' are the civet {Paradoxunis
herinaphrodiins), which is very destructive, the cat {Felis Beiigaloisis), which is
constantly trapped by the natives as it is very fond of stealing fowls, going
into the villages and taking the chickens from beneath the houses, and strange
to say, the plandok {Tra^^nlus napUy) a little deer has been known to kill
chickens in the poultry-yard and carry, them away into the jungle.” (Hose,
Mammalia, pp. 68, 19, 21.)

Tamed Birds and Monkeys.

By the Muruts and Kadyans “ some of the wild birds of the forests arc
domesticated as pets, the most common being java and little red sparrows ; a
beautiful little green-ground pigeon ; paroquets of two kinds, one very small
like a love-bird, the other having two long blue attenuated feathers in its tail.
Mino birds are not unfrequently tamed, and they may be taught to speak
words or phrases quite readily. Some of the larger hornbills, the ‘rhinoceros’
variety especially, are also tamed, and are most amusing creatures.” (Burbidge,
p. 72.)

The monkeys (Macaciis Ncniestrinus) “are easily tamed by the natives,
and in some places they are used to climb the cocoanut trees to throw down
the nut, the monkeys having been taught to throw down only ripe ones.”

^ Mr. Hose (Mammals of Borneo, p. 26), when describing the Cyon rutilans says : " The natives
state these wild dogs hunt in packs. They have many superstitions concerning these animals and
they are spoken of as hantu or spirit." See Legends, p. 357. ,

Religion— Ordeals. ^35

Mr. Hose supplies us with a very detailed account as to the meanings of the
various signs on the Baram River : “ When they wish to consult the gods as
to whether some event of importance is likely to happen, or to obtain advice,
a pig is brought in tied by the legs, and the chief talks to the pig, for this
occasion, invoking it by the dignified title of ‘ Balli lloin ! ’ (literallv ‘ spiritual
pig’): he then takes some burning embers and passes them round the back
and sides of the animal, very close to the skin, but not touching it. Then he
adjures the pig to speak the truth, and explains to him it is advisable to take
such and such a step or not. After which the pig is killed, the blood being
caught in a big gong and the carcass cut up and the liver taken out for
inspection. If the liver is blotched or spotted, it is a very bad sign ; if it is
held together strongly by the larger blood-vessels, the position these bear to
each other is considered ; or if the gall bladder is in any way overlapping the
liver, this is also taken as a sign that the omen is unfavourable. Hut, if the
liver is healthy and free from all blemish then the omen is favourable, and the
pig can be eaten.”

This method of augury is also mentioned by Sir Spencer St. John as
found among the Skarang Dyaks, when a dead animal has been foimd on a
farm, and they wish to avert evil. ‘‘ After their great head feast, they also
examine the hearts of pigs, and their gray-headed leaders surround and look
extremely grave over the bleeding spectacle which they one by one turn over
with the point of a stick to examine the run and position of the veins ; each
as he does it offers some sapient remark ; and the result generally is, that
there are still numerous enemies, but far away ; but however powerful these
may be, they themselves are more powerful, and in the end will overcome
them.” (i. 64.)

Among the Undups: I told the headman that, as long as he lived in
his present house, he would be liable to sickness, since it was placed in the
midst of a swamp. He told me they had twice tried to build a new house ;
the first time, the heart and liver of the pig they had killed gave them bad
news — the house w'ould be unlucky — so this house was abandoned, and a
fresh one, on a fresh site, was begun ; but not only was the heart and liver
against them this time, but the soil prophesied ill luck — one of the posts of
the house gave way. I told him that most likely he had planted his post on
the top of a nest of white ants, and consequently the soil gave way. He
replied — No, the spirits were against him.” (Crossland, Gosp. Miss. 1866,
P- 39.)

Ordeals.

Mr. Chalmers mentions that there exists among the Land Dyaks a very
simple ordeal by which he has known “ many disputed matters settled very
quietly. It is called Pangat, and is thus performed : Two small wax tapers
are made, of equal length and size ; they are lighted together, one being held
by the plaintiff, and the other by the defendant, in the cause thus brought to
trial ; he whose taper is first extinguished is adjudged to be in the wrong,
and, as far as I have seen, he always implicitly accepts the decision.” Sir S.
^t. John also mentions this form of ordeal.

Domestic Bees.

427

(Hose, Mammalia, p. 7.) The hemingale fArctictis Binturoncr) is also tamed.

(ibidr)

Domestic Bees.

Domestic bees are kept by the Sikongs and Si Panjangs; the Tabiahs and
Senttihsand the Scnnah tribes are lepoited havang bee-hives under the houses.
(Denison ch. v. vi. viii., pp. 51, 62, 65, 87.)

At Kalawat Mi. Burbicige saw tamed bees hived in sections of hollow
tree-trunks, about two feet in length, the top and bottom l)eing stopped up,
and a hole burnt in the centre as an entrance for the busy workers. In one
or two cases separate little huts were erected especiall)' for the bees, but as a
I iile the hives were placed on a board bemaith the overhanging eaves of the
liouses. The kind of the bee kept is very small, much smaller than that
common in Kngland, and I was struck at the peculiar manner in which they
wiiggled their bodies simultaneously as they congregated in grou[)s on the hive
IK til the entitiuce. I hese tame bees, as well as tluar wild brethren, wlio m^st 111
tin.' tall forest trees, make but little honey in })roportion to that of our northern
kinds, and are especially kejit for the wax tlu;y yield, this being used occasion-
natives in the form of rude candles, and it is also an article of export
from Borneo. (p. 88.) At Kiau, as iii all tlie Dusun villages, the hives
seemed to have been the same as described above, but in “ several instances
the hives were on shelves inside the houses, a hole being made through the
‘ataps’ corresponding with the hole in the hive, so as to allow of egress and
ingress, a plan similar to that adopted by the bee-keeping natives of Kashmir.”
{ibid, 266.)

Mr. Whitehead likewise speaks of tame bee-keet)ing agiong the Dusuns :

Bees are kept in hollow logs about two fc'ct long, blocked at the ends, with a
small hole at the side. The logs aro generally fastened outside the windows
SIC ; but honey is apparently scarce.” (p. 112.)

Chinese Jar. (See p. 96.)
Obtained from Dusuns by Mr. Hart Everitt.
(Brit. Mus.)

236 H. Ling RoTn.T-Nativcs of Sarawak and Brit N. Borneo,

The common form of ordeal, however, that of diving. Mr. Crossland
thus describes it in one of his letters: “To-day there has been a grand divini^^
to try a case. A man was accused of adultery, the only evidence as far as I
could make out being that the husband had a dream about it. So they called
all the chief men together, and had a court. After many sittings it was
decided that the husband and the accused should each stake a jar of the value
of about 12 dollars, and dive. Each of them got a man, and they dived early
this morning. The accused won, as many say ; others say that it was a drawn
affair ; so all these foolish fellows go to court again, and there is no knowing
where it will end.” (Miss. Field, 1874, p. 544.)

The Ulu Dyaks also practise this: “ I received information of the death
of an Ulu Ai Dyak named Aban of Tepaiong, Delok. He was found dead on
his farm with marks of violence on his hands and feet and some wounds on
the body. The murderer was not known, but suspicion fell upon some people
in the same house, between whom and the deceased there was known to exist
some jealousy about a woman. The relations of the deceased challenged the
suspected party to dive in order to determine whether they were guilty or not.
It was agreed that should the suspected party lose the match, they were to
pay a pati nyawa of six jars to relation of deceased. They dived, lost the
match, still protesting their innocence, but paid up the six jars.” (H. F.
Deshon, S. G., No. 189, p. 55.)

A fuller account of ordeal amongst the Balaus is given by the Rev. Mr.
Horsburgh : — “ When both parties in a dispute have agreed that it should be
referred to the diving ordeal, preliminary meetings are held to determine the
time, place, and circumstances of the match. On the evening of the day
previous to that on which it is to be decided, each party stakes in the
following manner a certain amount of property, which, in case of defeat, shall
come into the possession of the victor. The various articles of the stake are
brought out of the litigant’s room, placed in the verandah of the house in
which he lives, and are there covered up and secured. One man who acts as
a kind of herald then rises, and, in a long speech, asks the litigant whether
he is conscious he is in the right, and trusts in the justice of his cause ; to
which the latter replies at equal length in the affirmative, and refers the
matter to the decision of the spirits. Several more speeches and replies
follow, and the ceremony concludes by an invocation of justice upon the side
of the right. In the meantime, the respondent deposits and secures. his stake
with like ceremonial in the verandah of his own house ; and early in the
morning both parties, accompanied by their respective friends, repair to the
bank of the river to decide the contest. Either party may appear by deputy,
a privilege which is always taken advantage of by women, and often even by
men, for there are many professional divers who, for a trifling sum, are
willing to undergo the stifling contest. Preparations are now made ; the
articles staked are brought down and placed on the bank ; each party lights a
fire at which to recover their champion, should he be nearly drowned; and
each provides a roughly constructed grating for him to stand on, and a pole
to be thrust into the mud for him to hold on by. The gratings are then
placed in the river within a few yards of each other, where the water is deep

CHAPTER XV.

HUNTING AND FISHING.

Huntin,. WITH DOGS-Breed^ Pluck Sea Uyaks’ <loKs Pigs -Dangers Carrying .juarrv home
rrophies-- “Butter fingers” Jungle Ckv Skertchlv’s -JenU^-Bubnang

Pcti—Pdi Lanchay ^ Peh and the bow - Ktv molugy Rat Tkap.s - Deer Snaring — Pitfall^
Bird Catching -Calls JJnie Imuk. Huntinc, Tortoises Sumfitan— Monkey shooting-
Bad shots-Punan hunting -Criicodiles -Superstition Revenge -Public nuisance A IraiuHr
— Baits— hine s])eeches -Rajah.s— Cave Nest Hunting Swift producing nests -Oualities
Government farming-Mount Sobis caves- Ladders and collecting- Intruders -ScenUess gu.ino
The (xomanton caves -Seasons- Description of nests— Honey and I^kksvvax- Tapang trees
Method of collecting— The climbers— Accidents M unit agility - Property in trees- Disputes -

Beeswax-Bears-SEiNKs and NuTs-Mr. Chapman’s description--PR/.a/ China Pukat iarih

SE/rn«g--Exciteniemt -i:)ivers-Sharks-.- A>;E^^^^^^ fishing- Divers - Umai Rambat -Kelong -Scoop
imt- -I han buntal- Sadak ■ Pemansai Tuba -Fishing parties — Great fun-

ITejwing the root— Excitement— Spears— Torchlight Angling -Hooks and line.s—

Curious bait— Duck floats Rau'ai -Taut - Smpetik -~A chay—Sagang—SvMviTANs — Sfearing
Torch-light —Diving — Traps and Weirs — Ensenga — Buhu — Big weirs — Kclong.

HUNTING.

Hunting with Doils.

“Among the Lund u clogs were small, but very wiry, with mu;j/;]es like; foxes,
and curling tails. Their hair was short, and of a tan colour. Small as they
are, they are very bold, and one of them will keep a wild pig at hay till the
hunters come up to him.” (Marryat, p. 88.)

In hunting deer the Land Dyaks “ show considerable skill. Armed with
sword and spear, they will go out, accompanied by three or four of their little
smooth-haired, erect-eared dogs, who will bring to bay a huge boar, or a deer,
and stop by him until the men come up to spear him.” (Grant, p. 143.)
“ But although with these people small dogs are kept occasionally, they are
not so well trained or practised as those of the Sea tribes. It is astonishing
how' such little curs can bring the fine stag and the wild boar to bay, but such
is the case.” (Low, p. 309.)

“ Hunting is with the .Sea Dyaks an occasional pursuit rather than a
steady occupation or a necessity of existence. They subsist more upon a
vegetable than an animal diet, and they fish far more than they hunt. They
only form hunting parties once or twice a year, when the entire village is
about to celebrate .some periodical festival, and it becomes an imperative duty
to provide an abundance as well as a variety of food for the guests. Other
tribes devote more time to the chase and less to the soil. A Dyak village
swarms with dogs, but few of them are fit for the labours of the chase, being

' Religion — Ordeals, 237

enough to reach to the middle the poles are thrust firmly into the mud; and
the champions each on his own grating grasping his pole, and surrounded by
his friends, plunge their heads simultaneously under the water. Immediately
the spectators chant aloud at the top of their voices the mystic, and perhaps
once intelligible, word lobdn-lobon, which they continue repeating during the
whole contest. When at length one of the champions shews signs of yielding,
his friends, with the laudable desire of preventing his being beaten, hold his
head forcibly under the water. The excitement is now great ; lohdn-lobon
increases in intensity, and redoubles in rapidity ; the shouts become yells,
and the struggles of the unhappy victim, who is fast becoming asphyxiated,
arc painful to witness. At length, nature can endure no more : he drops
senseless in the water, and is dragged ashore, apparently lifeless, by his
companions; while the friends of his opponent, raising one loud and
prolonged note of triumph, hurry to the bank and seize and carry off the
stakes. All this, however, is unknown to the unhappy vanquished, who,
j)allid and senseless, hangs in the arms of his friends, by whom his face is
plastered with mud, in order to restore animation. In a few minutes, in spite
rather than in consequence of this treatment, respiration returns ; he opens
his eyes, gazes wildly around, and in a short time is probably able to walk
home. Next day he is in a high state of fever, and has all the other
symptoms of a man recovering from apparent death by drowning.” (p. 17.)

The ordeals described by Mr. Hose (J.A.I. xxiii. 163) are of a very severe
character: '‘Amongst the Kayans in former time, certain forms of the trial
hy ordeal w'ere in vogue, such as thrusting their arms into a vessel of boiling
water and recovering therefrom a small pebble to prove that their hands had
touched the bottom, but this is now of very rare occurrence. However, they
still very occasionally settle small disputes by the practice of a custom known
as Mcnyalliim (diving). Take the case of a disputed ownership of a fruit tree,
such as the durian, which after the lapse of twenty years from the date of
planting, commences to bear fruit. Probably the original owner, i.c. the
planter, has been dead some years, and no one has paid any attention to the
tree because hitherto it has borne no fruit ; but no sooner is the tree in full
fruit, than several lay claim to the crop. The two principal disputants as
to the ownership of the tree, agree to settle the matter by diving, and call
together their friends to witness the trial, hundreds of people lining the banks
of the river. The two men take up their positions in about 4 feet of water
and each holds forth to the effect that he is the rightful owner, and prays that
the water may trouble and enter the mouth and nostrils of his opponent,
calling on the birds and animals to witness his testimony. Two sets of
cross-sticks have, been driven into the mud at the bottom of the river leaving
sufficient room for a man to get his head through, and on a given signal, each
t>f the disputants diving into the water places his head under the cross-sticks,
^md holds on as long as he can. A friend holds the legs of each and is by
this enabled to tell if his principal is going faint, and should the latter faint
right off, it is the friend’s duty to immediately pull him to the surface. The
man who is able to keep under water for the greater length of time is declared
the winner, and the loser is not allowed to make any further claim. Some-

Hunting with Do^s, 429

for the most part curs that whine and howl and are of no use whatever,
except to consume the refuse food and prowl about the premises. They are
small in size and of a tawny colour. The breed is known to the scientific
world by the specific name of Cams riitilans. Some are striped with black,
others are plain ; they are called saih or sabit^ according as they are one or
the other. The former are the fiercer looking of the two. The best of them,
that is to say, those employed in the chase, are plucky little animals and will
worr\' a boar three or four times their size and not give in until cruelly
mauled. Such dogs are worth their weight in dollars to those who are fond
of boar and venison, and invaluable to those tribes who, like the Hatakans,
depend upon the hunting path for their food.” (Brooke Low.)

“ The Balaus nearly always employ dogs, which are very small, not
larger than a spaniel, sagacious and clever in the jungle, but stupid, sleepy-
looking creatures out of it, having all the attributes of bad-looking, mongrel
curs as they lurk about the houses. . . . Native hunting with good dogs

is easy work ; the master loiters about gathering rattans, fruit, or other things
of various uses to his limited wants, and the dogs beat the jungle for
themselves, and when they have found a scent, give tongue, ancl soon run the
animal to bay : the master knowing this by the peculiar bark, follows quickly
and spears the game. The boars are very dangerous when woundc'd, as they
turn furiously on the hunter, and unless he has the means of escape by
climbing a tree, he would fare ill in spite of his sword and spear, if it were
not for the assistance of his dogs. These creatures, though small, never give
in unless severely wounded, and l)y attacking tlie hind legs, keep the pig
continuall}^ turning round. . . . Upon a hot day a deer js soon run down

by them ; in hict, hunters declare that they could easily catch them themselves
in very dr\' weather, when the heat is l*xtremely oppressive.” (St. John i. 32.)

“ Once a year, when the falling fruit is thickening upon the ground and
the pigs have cleaned out one side of the river, they instinctively take to the
water and endeavour to reach the opposite bank. The natives know when to
expect this wholesale movement on their part, and as the time draws near
they form parties to wa\day the pigs at various points. Thev wait patiently
for days together, and are rewarded ultimately b}' spying a herd issue from
the forest and plunge into the stream, following their leader in a dense
compact mass. When they are well in the current the canoes dash into their
midst, sticking them right and left, making enormous bags. As the swine
have been feeding upon fruit for some time past they are fatter than usual
and their meat is better flavoured.” (Brooke Low.)

Bishop McDougall writes on his journey up country: “About sunset a
sow and family of wild pigs passed us ; we jumped into a boat and gave
chase : hard work we had of it, with five fellows paddling to come up to them,
they swim so very fast. We speared and sabred six, one an enormous brute.
The Lingas say, that within these last two months they have taken three
hundred pigs.” (Mrs. McDougall, p. 139.)

On the Baram “ all the various races excepting the Punans, employ dogs
in hunting; in speaking of Punans in this way it must be understood that I
refer oijly to those who have not mixed with other races, as those Punans who

238 H. Ling Roth. — Natives of Sarawak and^Brit, N, Borneo,

times, however, the two men faint off simultaneously, and then the man who
first recovers consciousness takes the prize. Very severe measures are
resorted to to make them recover the more quickly, for in view of the
continfi:ency of both the men fainting a platform has been prepared, and a
fire of shavings being lighted underneath, the half drowned man is placed on
the platform and almost roasted. This rough treatment very soon causes one
of the parties to regain his senses, and he is then held to have established his
claim, and all the time this ordeal is proceeding the .^vildest excitement
prevails amongst the friends of the rival claimants.*’

Besides the ordeals of water and tapers Sir S. St. John mentions the
following (i. 77) among the Sea Dyaks: Two pieces of native salt, of equal
weight, are placed in water; that appertaining to the party guilty melts
immediately ; the other, they affirm, keeps its form ; but, in fact, the one that
disappears first proves the owner, to be in the wrong. Another is with two
land shells, which are put on a plate and lime-juice squeezed upon them, and
the one that moves first shows the guilt or innocence of the owner, according
as they have settled previously whether motion or rest is to prove the case.
They talk of another, where the hand is dipped into boiling water or oil, and
innocence is proved by no injury resulting.”

A curious effect, of the ordeal method of settling disputes, on the Dyak
mind is related by Bishop Chambers (Miss. Field 1868, p. 222): “In the
morning a party of men came up, full of what they had seen on the river 011
their way, ‘ Two monkeys were diving one against the other. The winner,
i,c, the one which drew its head last out of the water, immediately strangled
the other.’ In deciding grave suits by the water-ordeal, the Dyaks usually
stake something in addition to the matter in dispute. These men imputed
their own customs and feelings to the poor monkeys, and imagined they had
staked their lives, and the winner had exacted the payment of the stake.’’

Charms.

At the repulse before Sakqk, “one old fellow sitting next to me had a ball
in his back, which I laboured at for more than an heur, with a blunt penknife,
and at last I succeeded in extricating it. On seeing the bullet, the man was
never prouder in his life ; and, carefully putting it away, he thought himself
bertnah (invulnerable). He stores that article among his charms, which he
carries around his waist when in dangerous positions. The natives set a high
value on these charms, and a case was brought before me, only a short time
since, in which a Pangeran (a prince of royal blood) summoned a man of
low degree for having lost his charms, which he stated had been handed
down for generations. The value he required was $30, or £y. It appears
the defendant had borrowed these articles, and had accidentally lost them.
On inquiry, the charms in question were known by other parties to consist
of two round pebbles, aiid one flat one, a small stone which had been found
in a banana; these were all mixed with a little sand, sewn up* together,
with strings attached for tying around the waist. The court placed a

? Malay.

43'^ H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

have come in contact with the Kayans, have adopted many Kayan habits nn t
customs.” (Hose, J. A. I. xxiii. 159.) ^ ^ naoits and

“The Munits have a peculiar race of small brown dogs resemblin-
terriers which are very useful in pig-hunting.” (Burbidge, p. 72.) ""

These hunting parties are not always unattended with danger. On the
Baram a Saribas Dyak was accidentally speared in the stomach by his brother
who intended spearing a pig. The man died. (Q. A. Buck, S G No 2 «n
p. 163.) . 4j,

“ The quarry is carried on the back in a pack-basket su.spended from the
shoulders, and is cut up at home. If it is too heavy or too bulky to be
transported in this fashion it is either cut up on the spot or dragged by the
leg along the ground to the nearest watercourse and conveyed home in a
canoe. The Dyaks infinitely prefer pork to venison, the former being the
richer, fatter, and juicier of the two; indeed the venison of the country is
coarse and devoid of fat. I here is no waste in the preparation of animn!
food. The horns ainl tusks come in for a variety of uses, ornanKmtal,
superstitious, and economical. 'I'he larger bones are preserx'cd to be
hereafter fashioned into knife handles. The smaller bones are chopped ny,
with the meat and fat to be afterwards salted or smoked as choice nia\
dictate. All pickle food, makasam. is esteemed, and especially so pickled
pork ; pickled venison and pickled fish are devoured with immense satisfaction

“ The Kinahs preserve the skulls and jaws of the animals killed by then-
dogs in the chase, and of such as they offer in sacrifice; but they abandon
them when they abandon the village, for it is not permitted by custom to take
them away from one place to another.

When a Land Dyak village has turned out for a wild-pig hunt in the
jungle, those who remain at home inuy not touch w-ater or oil with their
hands during the ab.sence of their friends, lest the hunters should all become
‘ butter fingered,’ and the prey so escape them.” (Chalmers in Grant’s Tour.)

Jungle Cry.

The only reference to a jungle cry is by Sir Chas. Brooke. On his great
expedition against the Kayans a woman had been captured and then freed
again : “ Upon our departure this disconsolate female will utter the wild
Kayan jungle cry, which will soon be heard and recognised. It is very
peculiar, and not easily imitated by strangers.” (ii. 298.)

Traps.

The variety of traps in use in Borneo have been described a number of
tunes by different travellers, but no traveller has gone so thoroughly into the
details as has Mr. Sydney B. J. Skertchly. I therefore gladly avail myself of
the permission of the Anthropological Institute to reproduce Mr. Skertchly’s
Paper.

The following descriptions were written and the accompanying
sketches made in the jungle of North Borneo. The traps were made for me
y my own Dyaks, some for the purpose of illustration, some for the purpose
of filling our scant larder.

Reltgion--C harms.

239

valuation of five pence on these articles, much to the Pangeran’s chagrin.”
(Brooke i. 317*)

Archdeacon Perham writes of the effect
“ not of a regular hail storm but of large hail
stones with rain which fell on the Mission
Station at Sibitan, a branch of the Krian.
Some Dyaks in my house at the time carefully
collected the hail in the palms of their hands
and breathed upon them, with the idea of
preserving them, thinking them to be batu ujiui
(not ujan batu which would have a different
meaning), and believing themselves to have
gotten a rare Obat or charm. But of course
their rising hopes were soon extinguished by
the melting of the hail. In a Dyak house
near, the consternation was intense. It was
feared that the whole house with everybody
and everything in it would be suddenly petrified
into a solid rock — a wofiil monument to future
generations. To proN cnt this catastrophe they
boiled the hail stones in their prioks (cooking
pots), and cut off locks of their hair and burnt
them. One family had serious thoughts of
leaving the house, and probably would have
done so had not the storm soon censed. One
of my Mission school boys was in the house at
the time, and suggested that the hail was only
from rain which he had heard about from the
Tuan, and would readily melt, but his precocious
knowledge was pooh-poohed. * How could he
know better than his elders?’ I asked some of
the old men if they had ever seen hail before, and
they mentioned some misty recollections they
had of such a storm in Saribas in olden time.”

(S. G. No. III.)

At Sarambo Sir Jas. Brooke particularly
remarked : “ The relics of the tribe, deposited in
a small room at one end of the apartment where
they danced. These' consisted of several smooth
stones, resembling the priapus of the Hindoos,
some deers’ horns, and other inferior trumpery.

The stones are very like those so frequently seen
in the temples in India, and here they are held

M "When travelling through the Landak (Dutch Borneo) district, I was shown by different
people a sort of rough round little black diamond, about half the size of a pea. Not ‘ fancy,’ but
I faith ’ ought to be the name for this little fellow which always fetches a high price, and shields
its wearer from all bodily injury. The Rajah of, Sarawak (so the princess of Ngabon assured me)
had swallowed one of these life-preserving pills, and lo! Kaffir though he be, is declared
■ inyulnerjible 'll” (S. G., No. 95.)

Monole oe Chaums consi.sting of bits
of wood, two Chinese beads,

hast and a packet of cotton ; some of
the wood cut head shaped.

Krotn S. Borneo (Leiden Mns.)

Charms, consisting of twig.s, and
bundles of small pieces of wood,
small bones, a seed, and three
canines. J nat. size.

From S. K. Borneo (Leiden Mus.)

if i

Traps and Snares,

“The words, whether Dyak or Malay, are spelt phonetically, and the
neaning piven whenever it is known to me.

I. Thk Jerat.

Fig. I.

he Jerat, Figs, i and 2, is a spring and noose trap of universal use
imongst Dyaks and Malays in the forest.

The /Vm/ consists of the following parts : —

Fig. 2. a. The Tidat, or trigger.

h. The Bunkang, or hoop,
r. The Fminghas, or catch.
d. d'he Amhav, or noose-cord.
Fig. I. e. The Fantay, or platform.

fj. The Liar, or guard-sticks.
g. I'he Baur, or spring.

//. The Sahav or Pagar, or fence.

Trigger of Jerat, Set.

■■ . ‘it* ‘ .

240 H. Ling RoTii:^Naiiv€s^df Sarawak and Brit. N. Borneo.

in the highest veneration ; bdt the only account I could get about the
matter was, that they had descended from their ancestors, when they first
became a tribe, or when they first inhabited the mountain. The tribe,
however, could not exist: sickness and plagues, and war and defeat, would
follow the destruction of these sacred relics.” (Mundy i. 346.)

Mr. Brooke Low writes on his expedition up the Rejang river : “A Kanowit
gave me the tusk of a crocodile which devoured his sister, and showed me a
boar’s tusk which was lost to his family by an uncle who was killed by a
Ukiet and to recover which he a few years ago killed the Ukiet. He showed
me another tusk which was dropped by one of the boars which attacked and
destroyed the house of an ancestor living at Lakut. Articles like these
appear to constitute their charms.”

On one occasion some Dyaks came from a considerable distance to Mr.
Brooke, “ bringing with them for his inspection what they were pleased to
designate a Hantu, carefully wrapped up in a piece of cloth. They had
walked for three days through the jungle and had abstained from speaking to
anyone by the way, full of the importance of their mission. When they had
arrived, they ceremoniously laid their treasure before him, when lo ! the
mysterious wonder disclosed to the Tuan Muda’s eyes was — a pumpkin, or
gourd, dried and blackened with smoke, and having on the top the half of a
cocoa-nut shell, with sprnc fibres hanging like scanty hair upon it. It had
been in possession of the Dyaks for many generations, and they regarded it
as a charm of the greatest potency.” (Collingwood, p. 208.)

“ Dusun charms consist of bits of coral, nipa seeds, animals’ teeth,
curiously-shaped roots, eagles’ feet, and anything out of the common. They
are supposed to keep away evil spirits, and the natives decline to sell or part
with these charms. He adds, occasionally his party was asked to fire at
them, as the natives thought they could not be blown to pieces.” (Whitehead,
p. 109.) Some other Dusuns fooked upon a leaf torn out of a novel as a
sort of charm.” (Von Donop, Diary, 2nd June.) And at Toadilah the
Dusuns declined to carry a note for Mr. Hatton, being afraid there was a
charm in it. Ultimately, after much persuasion,, they placed it carefully away
in a bamboo. (Hatton’s Diary ApriL) *

'‘In taking an oath, the teeth> 9I tig^ cats are eiiipioyed ; the person
swearing holding the teeth in his'haii.diafid.callipg pn-them to harm him if he
is not speaking the trij^th.” (Hose, -X/A.L xxiii. 165.)

“ Dian says the gift of a tiger’s lobth to a KJn^h chief .will make him your
friend for life, and he will never fail you or turn false to ypd fdr fear being
devoured by the beast.” (Brooke Low.) * v " ,

Charms are attached to their swwds, baskets, arid ^oii^es, as^ we shall see
later on.

Among the Land Dyaks, on a visit to their villSge, “They wash my
hands and my feet, and afterwards with the water sprinkle their houses and
gardens. Then gold dust, with the white clbth which accompanies it, both of
which have been presented by me, is planted in the field. The white cloth, I
may remark, is always inseparable from.the rice measure ; as being the emblem
of cold weather, it is supposed to be exerting its cooling influence.’^ • (Sir Jas.
Brooke, Mundy ii. 43.)

432

H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

The word jerat with slight modifications is known far and wide thronnh
the archipelago, thus: — ^

The Malay and Dyak is jerat.

„ Sunda ,, jiret.

,, Batavian ,, jirat.

n Tagala ,, dalat.

• '

''The Dyaks also call this penjuk.

“ The word means literally a running noose, and the full name of
the trap would he jerat buroiii' bird noose, or pcrankap jerat burona _ trap-
noose-bird.

“ The Bunkang or hoop (Malay, Jav., Sund., benkang, curved) is of pliable
wood, about the thickness of :i lead pencil, and the si^e of a eroijnet hoop. It
is firmly fi.xed in the ground.

“ The Tidat or trigger, is a small stick about three inches long. Its upper
end is tied to the cord or aiiibar about two feet from the noose-end.

The Pcniiif^kas, or catch, is simply a stick rather longer than the width
♦ of the bnnkang, or hoop.

“The Ambar, or noose-cord, is of twisted bark, or, where obtainable, of
stout string, the noose being a variety of running bowline. This is the real
joat. The word ambar may, pephaj^r be.. allied to ambur, hambnr, spread, but
this is doubtful, as»‘ ambur about as in sowing rice, than

to spread wide^opeili. .. ^ ^ • *

Mr. Brodke sa}'s, The^ cord nitfde use of for their springs is of
their own manufagturO, very fine ancl’ strong, and made from the inner bark of
several kinds^of trees. — H. L. RV'!

The Pantav, or platform (? M^\d.y^pantaty a base or bottom), consists of
four or five straight sticks about nine inches long.

1 he Liar are only sticks placec} on each side of the bunkani^, or hoop, to
protect it. ' '

The Banr, or spring, is a flexible stick which acts exactly like the stick
in a common mole-trap. '

1 he Pagar, or fence, is rapidly made by cutting branches, sticking them
in the ground at an angle, and bending them so as to roughly, catch. It is
only made about eighteen inches high.

'Mr. Hornadtiy (p. describes this fence thus : a low hedge “ of green
boughs had been built from one ravine to another, across a ridge in the most
inviting part of the forest. The hedge is a careless affair, about two feet high,
but withal so cunninglj made that I actually walked into one of the traps
without seeing it ! At every rod or so a clean gap is left, just wide enough for
a bird or small manimal to walk tlirough without suspicion, and while in
mid-pa"ssage he will suddenly be yanked heavenward by a ‘twitch-up,’ as^we
boys used to call it. . . . In that particular hedge I counted eleven traps,

all very neatly constructed.’’ — H. L. R.

‘ Jerats were always used b\’ me in preference to other traps for catching
argus and other pheasants and jungle fowl.

“A place is sought showing the beaten tracks of the birds, 'and a long'

■ ■ t ^ '

' ■ ■V^‘■

Rel if^ion — C harms.

24T

An Aup Dyak chief at his house, “produced a small basin of water in which
we washed our hands together, while he pronounced some sort of prayer or
incantation, which was afterwards explained to mean that he wished me good
luck on my journey.’* (Denison, ch. iii., p. 34.)

“ A pretty custom prevails among the Danao Diisans in welcoming a
visitor. The olS man’s young wife walked up to me, having moistened rice in
Cl small bamboo. I had to open my hand and she poured some grains on it,
cifter which the rice was agtiin put back into the bamboo. That opened their
hospitality, and I may subsequently partake of their rice and betel.” (Witti,
Diary, Nov. 23.)

Similarly when among the Grungo, Sir Spencer St. John writes (i. 147) :

A crowd of old women instantly seized us, and pulled off our shoes and
stockings, aud commenced most vigorously washing our feet ; this water was
preserved to fertilize the fields.” He had also to sprinkle rice about and to
pour a little water on each child that was present. Among the San Poks he
was seized h}’ a dozen women who “ insisted on washing our f(‘et, tying little
hells round our wrists, and dancing before us enthusiastically.” (i. 226.)
These bells are what is called paniyah tanah or ^crwionf!^. They arc given to all
persons who visit a village for the first time. (Grant, p. 8.) In the accounts
of the Feasts and P^estivals we shall hear more about these charms.

It was also among the Land Dyaks that some “ parties of Dyaks paid a
visit to the senior officer, and while squatting down around us they presented
some cocoa-nuts, which they requested might be spat upon. The ceremony
was performed in due forrp. They then carried off the nuts to their farms,
('lit them in pieces and scattered them over the ground, to ensure a i)lentiful
harvest next year by this appeasal of the spirits.” (Brooke i. 26.) The Bishop
writes of this : “ Another custom of theirs is almost too nasty to speak of.
They brought portions of cooked rice on Icjayes, and begged the Englishmen
to spit into them. After which they ate them up, thinking they should be the
dictter for it.” (Mrs. McDougal, p. 77.)

* Design round portion of a Bambu B^tel Box.

The thin silicious covering of the bambu is cut away and dragon’s blood rubbed in ;
the part left untouched forms the pattern.

« (Cro«s]and Coll.)

Trap^ and Snares.

pagar is erected, right across a valley for instance. Openings for jcrats are left
every twenty yards or so, and jerats are also placed across every bird track
“ The jerat being made it is set as follows

“ The hater, or spring, is bent down, and the tidat, or trigger, passed over
the bunkang, or hoop, the head of the trigger catching the back of the hoop.
.At the same time the peningkas, or catch, is slipped under the tidat and the
baur released. The trigger is now set. The liar are now placed, one end on
the ground, the other on the peningkas, and on the platform so formed the
ambar or noose is spread, and then concealed by a few leaves.

The pagar is so slight that a bird could easily get through it, but they
don't. 'When foraging the birds are not particular where they go so long as
the way is easy and the food plentiful. Hence the slightest obstacle will turn

2. The Bubuang, or Krinkap.

Fig 3

Trigger of Bubuang, Set.

CHAPTER IX.

FEASTS, FESTIVALS, AND DANCING,

A feast atSiirdi Good luck— Giirioiis dresses - Dancinif — Vivid scenes— At Sennah -Sword dances
At m/dt - At Stan^ and Miinfjo Babi Opinions on the chances — Bnii Pihit Offerin.ijs

- Curious women’s dances- Shrieking- “He dances with his legs”- War dances I’antomimcs
A pretty dancer'-Drunken feasts -Mii/m Dusun dance— Kadyan dance- Sir

Low a guest— The Gawdi Bitrong (Pahij—Bergawai Aniti.

At the village of Surdi “ I attended a feast given in my honour by the Oraiig
Kaya. The proceedings commenced in the afternoon, and were carried on far
into the night. On approaching the house I was amused to see a coloured
handkerchief, having printed on it the Standard Ko\’al of England, flying as
a banner on a long pole. I was informed that this was a present from Sir
James Brooke, and was preserved by the tribe with the greatest care. The
proceedings at this Dyak feast were carried on as usual; my feet were bnislu'd
with a fowl by an old man, who, as well as the Orang Kaya, wished me luck,
etc., according to the general Dyak fashion. The fowl was then killed aibl
some blood smeared over my feet, as well as those of the principal people, to
whom the same good luck was wished. The imjn or tanyu (platform in front
of the house) was now cleared, and dancing began, in which men, women, and
children joined. The dancing here was different from that at Jagui, where
the men wore a loose sarong round the waist, Malay fashion. Here the men
wore a sort of crinoline, or as I might perhaps call it, a rotan frame round the
waist, coming down to the ankles, over which was suspended a sarong, and
small hawk-bells were fastened to the wrists and ankles of the performers.
The women danced round the men, who occupied the centre of the platform,
the dancing of the former consisting in extending both arms, turning the toes
out and in, and thus travelling round the stage. The Dyak men were more
ambitious, and threw themselves into contortions, bending the body from side
to side, and backwards and forwards, while from time to time a new performer,
joining the throng, proclaimed his advent by a loud, howling shout. The
moon had now risen, and was lighting with her pale and silvery beams as wild
and weird a scene as it was ever my fortune to witness. Torches had been
stuck up here and there about the stage, and their flickering rays flashing over
the dancers gave a supernatural coloring to the whole performance. The
gaudy dresses of the Dyak women and children, with their short blue
petticoats bordered with white, red, or black, their white shell bracelets, their
brass rings on arms and legs, the masses of coloured beads round tfteir Q,ecks,

434

H. Ling Koth. — Natives of Sarawak and Brit. N. Borneo.

tjieni. They saunter along the fagar, come to an opening and start through
1 he moment they step on the platform it falls, releases the trigger, up goes
the baur, and the victim hangs suspended by the legs.

“ It is my favourite trap. Six can be made in an hour at no cost, and it
is very effective. 1 have caught argus, fire-back and Bulwer pheasants, jumde
fowl, porcupine, wild cat, civet cats, &c., in them. Once we got a monkey, but
a friend released him. Many times we got planduk, or mouse-deer, mto'j 'erats
but they always got away. ’

1“ The men visit these traps night and morning, and numbers of animals
and ground birds are caught by them. Those most frequently trapped are the
little moose deer, Tragulus napti and Tragulus javanicm, and of the- carnivora
Vjverra iangalunga. Ilcniigalc luirdunckei, Felis hengalensis, felis planiceps, and
mj’ new species of Hcmigalc liosei, was also obtained bv one of these traps."
Hose, Geogr. Jour. i. y.;

Ihis is a fall trap for birds. The hubuang inav be allied to bitbu a fish
trap, something like an eel creel, and does not seem 'to have any connection
with biiang, to throw out, a word which has many prefixes, but not bu.

1 he word krtukaf I suspect to be a Dyak modification of the Malav
perankap, a common word for a trap, signifying literally that which catches. '

1 he fraiwaug is a clum.sy contrivance used for catching jungle-fowl and
pheasants. It is neither so easily made nor so effective as a jerat, and as it
nearly always kills the victim, is not in use by the Moslem Malays. The only
ingenuity about it is the trigger.

“ The parts of a bubuang are as follows : —

' hig- 3- The Kalung, or drop.

b. The Tiang, or posts.

c. The Biwry or spring.

d. The Taliy or cord.

e* The Pagar^ or fence.

Fig. 4- /. The Pungayet, or catch.

g. The TuiL

h. The Peningkas., or trigger.

i. The Hunut,

“A fence or /aigar about eighteen inches high is erected, at one end of
which two stout sticks, hang, supporting a cross-stick in the forks, are placed.
At the other end of the pggar a small log of wood blocks up the opening. A

roof, or /rtufei, rests loosely upon the end log and also upon the kalung, or drop,
also a block of wood.

“ The heavy kalung with the roof resting on it is hung by bark cords to

the or spring-stick, at the farther end of which a string, tali, connects it
with a trigger.

The trigger is placed inside the pagar on the right hand. It consists of
a s,t\cW pungayet, with a tine, and is firmly fi.xed in the ground. The end of the
tah is attached to a straight stick, tuil, which catches under the tine and rests
upon the double-pointed feningkas, or trigger. The tali thus pulls up the tuil

and presses it upwards against the tine and downwards on to the top of the
trigger. ^

243

FeasiSf Pesiivaby ami Dancimr,

and their fantastic head dresses, all looked wonderfully striking and picturesque,
as ever and anon the rays from the blazing wood struck and illuminated the
persons of the wearers,, as they moved in slow but graceful measure round the
male performers in their centre. The Dyak men dancing in their rich and
gay coloured sarongs and jackets, bending and twisting their bodies now
forwards, now backwards, keeping time to the music of the gongs, and
occasionally giving utterance to an almost diabolical yell, added not a little to
the effect all this created. The scene was heightened by the dense dark
hackground of foliage of surrounding fruit-trees and palms, through which
streamed the clear soft gleams of moonlight, contending with the hery crimson
flashes from the burning torches, in lighting up this extraordinary spectacle in
its brightest and most vivid colours. Now and then some of the women and
children, tired of dancing, would pause to rest at the corners of the verandah,
where they would sing a quaint Dyak song, blending their choruses with the
loud crashing of the gongs, the firing of guns and crackers, the shouts of the
men who were drinking in the verandahs of the house, and the applause of

Kin YAH Masks. Used at Festivals.
(Brooke Low Coll.)

the spectators. I was sometimes confused and bewildered, although perfectly
delighted, as reclining on my mat in front of the Orang Kaya’s house I gazed
on all this, and it was very late before I wished the chief good-night to retire
to my pillow in the head-house. The feast, however, was kept up till far into
the small hours, and seemed to have been a perfect success to all concerned.”
(Denison, ch. v. p. 58.)

At Sennah “ a great feast was given in my honour. On my arrival a pig
had been killed, and when 1 joined the festive gathering at night an old man
t'lpproached me with some of its blood in a cup. He then made a speech, the
purport of which, I was informed, meant good luck, happiness, and prosperity
to me and my followers. I was then asked to take a piece of bamboo, dip it
in the cup, covering it with blood, and with the bamboo in hand wishing the
tribe the same compliment. This I did, and I had then to throw the stick as
far as I could into the jungle. The distance thrown by me with the bamboo
appeared to give general satisfaction, and we then settled down to the business
of the evening,

Traps and Snares.

“ To the upper part of the trigger a fine string is attached and passes
across the trap to the opposite side wliere it is fastened to the trigger. This
cord or rumit is about five inches from the ground.

A bird entering the trap presses against the riinut^ the trigger gives way,
leleasing the tiitl, and the kalun^ falls with the Icuitei on top of it.

‘‘The words tianor, tali, lantei, and pagar, are common Malay words,
signifying respectively post, cord, floor, and fence, and are not technical terms!

— The Ki:lun(;.

The kcliin^ now to be described is a deer trap consisting essentially of
an oblong enclosure of rough poles, roofed, and having a portoullis-like door.

“ The word keliin^o; is in universal use in the Malay states for the extensive
fish-stakes which form such a feature along our shores, and I was somewhat
surprised to find the name in use both by Dyaks a»>ul Malays for a deer trap.
I hope to write a separate paper on fish traps, and will only here remark that
the fish kclung is a labyrinth of split-bamboo mats leading into a central
enclosure.

“ The deer kclung consists of the following parts : —

5- The enclosure of Pagar, with its tiang, &c., as in the bubuang,
but of course much larger.
a. The Pintu, or door. b. The Baur, or lever.
c. The Tali, or cord.

Fig. 6. d. The Tuil. e. The Sekang.

f. The Peningkns, g. A peg with no special name.

, hj h. The Runut, or lines.

.244

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

“The feast differed little if at all from other Dyak feasts, but here only as
at Si Panjang did the women dance, and it was only at this village that
the sword dance was introduced, which was but an imitation of that of the
Malays.” {ibid, p. 65.)

Madame Pfeiffer thus describes the sword dance: “Two parangs were
laid crosswise on the ground. The dancers were two youths, festively got up.
They had red narrow cloth with gold lace tied round their heads, and across
their shoulders a bright piece of cloth like a shawl. The dance was exceedingly
elegant and becoming. The feet as w^ell as the hands and arms had to do
their part. Both dancers made pretty postures and clever movements. First
of all they dnneed a few minutes around the swords, then they suddenly
seemed to want to raise them, but sprang backwards every time as though
terror-struck, until at last they raised the swords and crossed them in the
most perfect manner like the l)est schooled fencers.” (Pfeiffer, p. 88.)

Sir H. Kcppel writes of the Sibiiyaus : “The dances are highly
interesting, more especially from their close re.semblance, if not identity, witli
those of the South Sea Islanders. Two swords were placed on the mat, and
two men commenced slowly from the opposite extremities, turning the bod\ ,
extending the arms and lifting the legs, in grotesque but not ungraceful
attitudes. Approaching thus leisurely round and round about, they at length
sei;i:e the swords, the music plays a brisker measure, and the dancers pass
and repass each other, now cutting, now crossing swords, retiring and
advancing, one kneeling as though to defend himself from the assaults of his
adversary ; at times stealthily waiting for an advantage, and quickly availing
himself of it. The measure throughout was admirably kept, and the frequent
turns were simultaneously made by both dancers, accompanied by the same
eccentric gestures. The effect of all this far surpasses the impression to be
made by a meagre description. The room partially lighted by damar torches
— the clang of the noisy instruments — the crowd of wild spectators — their
screams of encouragement to the performers —the flowing hair and rapid
evolutions of the dancers, formed a scene I wish could have been reduced to
painting by such a master as Rembrandt or Caravaggio. The next dance
was performed by a single person with a spear, turning like the last ; now
advancing, retiring, poising, brandishing, or pretending to hurl his weapon.
Subsequently we had an exhibition with the sword and shield, very similar to
the others, and only differing in the use of the weapons; and the performance
was closed by a long and animated dance like the first, by two of the best
performers. The dance with the spear is called Talambong ; that with the
sword, Mancha."' (i. 62.)

The dance may have degenerated later on, as Sir Chasr. Brooke says of it :
“ The sword-dance is excessively ungraceful and uninteresting ; a stiff mode
of pirouetting round and round is the general figure, which would be perfectly
useless in actual sword-play.” (i. 284.) “ Sword dances, with shields, were

going on. Each tribe has a peculiar step and code of its own, but as an
attack and defence in earnest they all seem to be equally ridiculous.
However, in the event of an opponent using a shield, I feel convinced an
European could not stand against them, as they are able to crouch their

436 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

. ‘‘ The height of the pagar is about six feet (one depa), and the length twice

as much. The trigger is placed outside the pagar near the end furthest from
the door,

‘‘ It will be noticed that what is here called the sekang is the tuil of the
bubnangy and the Uni of the kelung is the piingayet of the bnbtiang. I could
get no explanation of this though I made special inquiries.

Fig. 6.

The sekang catches in a notch in the tnil at one end, and in a similar
notch in the peningkas at the other. The peningkas also engages with the peg
by a notch.

Two lines, rnnuty lead from the peningkas to the far side of the enclosure
to which they are fixed. These runut are made of a fine black lliana, and if
string be used it is always dyed black.

‘‘In the pagar behind the riinut a quantity of pandan (Pandanus) leaves
and a little salt are placed as bait. The deer enter the pagar, press the runut,
displace the peningkas, and the door falls.'

^ Deer are sometimes caught with a large Jerat, having a hook in place of a noose. I have not
yet seen this in use.

Feasts, Festivals, and Dancing.

body entirely behind it, and can spring immediately from such an attitude
without losing their balance. But, without a shield, a man with a rapier
would be more than a match for any of them, unless, as is possible, a heavy
Dyak weapon were to cut a light sword in two. This, however, no dexterous
fencer would be likely to allow, and after the tirst blow from a heavy weapon
had fallen, the opponent would be at the mercy of a light swordsman.”
{ibid, ii. 256.)

The three following accounts of Festivals are also borrowed from Mr.
Denison’s pen :

I. At Aup.

“ After the head-men had as they call it iniuta adat from me which
consisted in my giving them a couple of bottles of gin and the like number of
packets of Chinese tobacco, and a dozen yards of white drill cloth, the feast
commenced. After the gin had been mixed with water it was poured into a
basin, and with the tobacco which had been divided into small portions
passed round, beginning with the elders and ending with the boys. A fowl
w'as then brought in, and handed to the Orang Kaya, who waved it over and
around my head, while he made a short speech in which he wished the Rajah,
the Datu, myself, the Dyaks, the country, and in fact everybody connected
with us, luck and prosperity. After this three of the elders clothed in long
white cabayas or robes commenced dancing, a slow stately almost comical
measure, the arms extended, and the feet keeping time to the slow strains of
the music, the toes being turned inwards and outwards without ceasing. A
little arrack of the No palm was then poured into a cup, and ever}’one present
was touched with a drop or two of it. A small ])ortion of boiled fowl was
then given to everyone, the object of all this being to bring luck on the
recipients, as whoever had been touched with the arrack or had partaken of
the boiled fowl was supj)osed to be secured from sickness. The Orang Kaya
assured me that without the distribution of the boiled iovvl, it would have
l)een impossible for him to have allowed the gongs to be beaten ; even killing
three pigs, he added, would not have sufficed without this rite. All this time
the gongs were beaten freely and furiously, the din was tremendous, and the
heat stifling. Boiled rice and something which looked like stewed fish, but
emitted a powerful odour, w’ere then produced, and the elders sat down to eat
wffiile I adjourned to the head-house. I returned later in the evening only to
Hnd the dancing and gong beating continuing furiously. The former was but
an imitation of the Malay dance.” (Ch. iii. p. 33.)

2. At Stang.

“The head men with their wives and children then approached, and
taking my right Jiand between both of theirs, drew it towards them as if
trying to draw off a glove, or as if they hoped to extract some essence from
it, ambil sijuk dingin is I believe the term the Dyaks apply to this custom,
which is very common ■ among them, and exceedingly disagreeable and
unpleasant. Small haw'k-bells were next fastened on my wrists till I had as
many as fifteen and more oh each arm. The Orang Kaya then took a fowl

246 H. Ling atives^uj barawak and tint, iV. tSorneo.

and parading through the verandah, waved it over our heads, and wishing us
and his tribe in a kind of incantation, prosperity, plenty and good fortune,
heaps of children, health, abundance of fruit, pigs, fowls and in fact every-
thing that these poor people thought good and likely to confer pleasure. . . .
The fowl was then killed, and the blood collected in a small cup, and passed
round among the elders to judge, I fancy from the bubbles, whether the omens
were propitious or not. After some delay, I was informed that everything

was satisfactory. The whole party then sat
down to eat, feeding on rice and other things
from plates, basins, and leaves, the out-siders
had all packets of rice wrapped in leaves
given them. The dancing now commenced
to the music of gongs, chanangs, tom-toms,
etc., etc. Some of the dances were performed
with the bamboo frame under the Sarong,
others without. The dancing itself was simi-
lar to what I had seen elsewhere, except that
there was no loud yell at the commencement,
but each performer before he began took iny
hand between both of his in the mannei I
have already described. This was rej)eated
many times during the term of his j)er-
formance, and this ceremony was again re-
peated by the head men with their wives and
children when I left the house for the night.”
(Ch. vii. p. 75.)

3. At Mungo Haui.

“ I attended a feast given in honour of
my visit, at the Panglima’s house. The pro-
ceedings were opened by the Panglima offering
up a prayer for good luck for me, the country,
and the people in general ; food was then
placed aside for Dewata. While the gongs
were beaten at the most furious rate, presents
of rice and eggs were brought and placed
before me, my seat on the floor being on
Fine mats, while the walls behind me were covered with handsome sarongs
and cloths, amongst the latter were blended pieces of kain bertabur
(silk or satin cloth with threads of gold running through it forming
the pattern). The Dyaks now began to eat and drink, some arrack I had
previously given them had been mixed with water in an earthenware jar, and
this mixture was served out in small cups, having been ladled out of the jar in
a spoon called a made from the seed of the fruit of the bilian tree, the
handle, which was made of wood, being prettily carved, with its end
ornamented with feathers. Some three or four times during the entertain-

43® H. Ling Roth. — Natives of Sarawak and Brit» N, Borneo,

Fig. 9.

3.r>. J.s

Plan of Peti Trigger, Set.

‘‘We now come to two very interesting methods of taking larger eame
such as pigs and deer.

'' The e is very short and the word is in sound much like the French petit.
It may be allied to the Malay petik, to ‘touch’ a stringed instrument.

“ 1 he peti consists essentially of a spring armed with a fixed spear, and as
will be shown, may help us to understand how the bow might have been
produced.

‘‘ The parts of a peti are as as follows : —

Figs. 7 to 9. a, a. Pangaty or posts.

b. Mala siahy or spear.

c. Unkvungy or ring.

d. Tnily or trigger.

e. Idas no special Dyak name.

/. MutaHy or band.

g. Rtinuty or cord.

h. KlandUy or toggle.

“ The size of the peti depends upon the game sought.

“ For pigs the pangats are about It| depas (9 feet) and the mata siah
jcnkals (ii inches). The niatu siah is generally made of bamboo, and the
binding cords iin(\\uniii of bark cord.

“Two stout posts y pangaty a, are tirndy hxed in the ground, and to the
top of one of them a tough elastic stick *is bound by one end and acts as a
spring. Near the end of this the mata siahy by is attached. The unkrung, c\
IS a ring of plaited split rotan, about 2i inches in diameter and half-an-incli
wide. This is (piite loose. The tnily dy or trigger, is a thin stick 4 inches
long, tied to the tiee end of the mutajiy y, or band, which is fastened to a
pangai, ^ A longer stick, tough and elastic, completes this part of the mechanism.

^ “ To set the peti the pangat a\ is pulled back towards pangat a2 ; the
miitUny fy is then passed round pangat below the mata siahy b, the end of
the tnily dy pressing against the opposite side of pangat 1/3 as shown in the
plan. 1 he stick, Cy is passed beneath the tuily dy touching it “ and its other
end sprung back to the opposite side of pangat az. Over the ends of d and
the nnkrungy c, is placed to prevent d and flying apart ; d and c’ by their
outward pressure holding pangat ^3 in position.

lo pangat aiy at the height of the nnkrungy is tied the runuty g. This
passes thiough the unkrung and terminates at the kdlanduky h, a thin stick or
toggle somewhat longer than the diameter of the unkrung. The runut is
nearly horizontal.

An animal passing between pangat ai and the 7nata siah pushes the

2 It IS not necessary, though preferable, for the stick to touch the tuil. A figure is purposely
drawn with the parts free, to show the arrangement of parts.

247

Feasts, Festivals, and Dancinij^,

nicnt the men gave a loud shout of approval, and thus also concluded it,
when dancing was commenced by a young man in a very handsomely
cinbroidered jacket, with a solid silver belt listening his sarong, which was
worn over a small bamboo frame or crinoline, while a hornbiirs liead and tail
gi.aced his head and bells dangled round his ancles. This dandy was followed
1)\' another Dyak who wore a large Chinese gold buckle on his silver waist
belt. The dancing was similar to that already describee! as customary among
the Land Uyaks. After a time the women and
^drls joined the dance, but, hguring by them-
selves apart, these threw handsome gold em-
broidered cloths over their shoulders, spreading
the ends wide out with their arms, and in this
niaiiner with an up and down movement, toes
turning in and out, they moved slowly towards
tlie verandah. One of the little girls wore a
massive Chinese gold buckle to her waist-belt,
with circular ear-rings of the same rnetal and
three rings of the Kima shell on each arm.

Here as at Tringus I saw women wearing as
many as four of these bracelets on their arms. I
stayed at these festivities till past midnight,
when I retired, but not before the women had
made an offer to sing songs in my honour
[herpaninm), if I would stay, but having a long
inarch before me on the morrow I was obliged
to refuse.” (Ch. viii. p. 85.)

Mr. Wallace (i. no) did not think much of the dances : “ These were,
like most savage performances, very dull and ungraceful affairs ; the men
dressing themseh'es absurdly like women, and the girls making themselves as
stiff and ridiculous as possible. All the time six or eight large Chinese gongs
were being beaten by the vigorous arms of as man)' young men, producing
such a deafening discord that I was glad to escape to the round house, where
1 slept very comfortably with half a dozen smoke-dried human skulls
suspended over my head.”

'‘The dance is, for the most part, a slow twisting of limbs and trunk, and
when two or three well dressed parties take the tioor at once, there is a rude
gracefulness in the evolutions.” (Jour. Ind. Arch, ii, p. 53.)

" Dusun dancing consists of a series of graceful movements and postures.”
(De Crespigny, Zeit. N.F. 336.)

Bras Pilut—A Dyak Feast.

" I will confine myself chiefly to a description of one held at Simpok.
The eating and drinking part consisted of Bras Pilut, a peculiar kind of rice
boiled in pieces of young bamboo, preserved durian (with a horrible stench),
boiled pork, and fresh fruit, such as plantains, etc. The drink was a small
allowance of arrack to each, made from the ' nau ’ palm, to which Mr. Grant
added a bottle or two of Chinese arrack. This done, the gongs struck up, not

Dlsl'n Mask, nat. size.
(Lti(U.-ii Mii.s.)

Undup Pig Trap Charm

Stuck in the ^u-ound by the Pig
Trap it is supposed to attract
the wild pig. J real size
(Crossland Coll.)

Undup Pig Trap
Charm.

Front view.
(Crossland Coll.)

Traps and Snares.

ruimt outwards, draws up the kalanduk which pulls off the miknm<^ and
releases the mata siah, which flies to pan^at ai with terrible force,"' offen
stabbing the victim to the heart.

“The peti is a fearful machine by which many Dyaks have lost their
lives. It has been effectively used to kill the rhinoceros." My men were well
acquainted with its nse, and I had to prohibit it for fear of accident. It is
forbWden in Sarawak.

As these traps are so placed as to be with difficulty
discovered in the jun^de, the traveller has to he careful, as to
be transfixed with one of these spears set for deer, would
occasion death. The Dyaks themselves, though very careful,
have frequently met with such accidents.” (Low,*^ p. 235.)

In fiict there is no end to this
class of accidents. I append a
few accounts: '‘A Kalakah Dyak
named Bakir, hunting gutta on the
upper Sarawak, was killed l)y a
peli, or pig- trap of the kind
described above. The lance en-
tered his groin and passed quite
through his body. To (he credit
of the Sarawak Government it
should he stated that these traps
are now |)rohiL)ited under heav\'
penalty, and the owner of the one
which killed Bakir was promptly
fined $iop, or four years’ imprison-
ment.” (Hornaday, p. 422.) “One
Ouop man and one Sentah man
were lately struck by these peti and
bled to death in a few hours.

Some Chinese culprits also, who
lately absconded, took the round-
about paths used by Dyaks for
trapping game, instead of following
the regular road, when^ several of
them got pierced through the legs
— luckily the traps were set for
pigs, and not for taller animals.”

(Grant, p. 143.) “One of the
Lawas Mu ruts showed me where
the bamboo spear belonging to
one of these pig or deer-traps had
been driven right through his leg Y

near the knee. His bronze features pio Trap Charm.
underwent the most extraordinary long,

and suggestive of contortions as (Oxford mus.)

248 H. Ling Roru^^Natives of Sarawak aftd Brit N, Borneo,"

unmusically, but somewhat monotonously, and the Orang Kaya and Tuahs
took Mr. Grant by the hand and led him to a door opening on the platform,
where they persuaded him to throw pinches of boiled rice, stained ydlow,
into the air at intervals ; during the process the Orang Kaya muttered a
longish kind of prayer, in which I heard the name Tuppa distinctly mentioned
several times. We were then regularly beset by men and women, each anxious
to tie on our wrists a small haukbell, asking us at the same time to wish them
good luck, which they informed us consisted in desiring for them that their
farms and gardens might be very productive, that their dogs might be bold in
the chase, that the jungle might produce abundance of pigs and deer, that the
rivers and the sea might contain plenty of hsh, that their traps might be
successful, and that they might have large numbers of male children. This
done, many took our hands in theirs, and apparently tried to squeeze out the
essence, which they rubbed over their bodies, and others again brought their
little children for us. to touch them. After this, dancing began, the Orang
Kaya being the first performer. He was soon followed by another chief man
and took up portions of food set aside for DcwaUi (which had been placed in
the middle of the room and covered with a white cloth), and placing these on
small trays, into which they struck pieces of wood dipped in ' damar ’ as
candles, they worked themselves slowly up and down the room on their toes
and heels, bearing the trays before them, their bodies being inclined as if in
the act of making an offering. When they had finished, numbers of the men
started up, all dressed in Malay fashion, and after running up to us saluting
and shaking our hands in theirs, they commenced the dance by each giving
utterance to a fearful shriek. The dance is not a ‘dance’ in our acceptation
of the term ; it consists solely in slowly working up and down on the heels
and toes, in posturing with the body, and gesturing w’ith the hands and fingers.
The effect is not unpleasant, and a good deal of skill and suppleness of joint
are exhibited. When the men had concluded, about twenty women stood up,
and they were soon joined by a large number of girls. They danced in
columns : here the women used no bodily contortions and manual ‘ extension
movements ’ ; their performance consisted in moving slowly up and down the
room, their bodies rising and falling on the knee-joints, as if they were trying
to imitate the movements of jockeys when riding hard at a race. It was a
spectacle never to be forgotten, to see them figuring away in the half-darkness,
shrieking the while most demoniacally, and aiding the music of the drums and
gongs by the tinkling hawk-bells, a hundred or two of which were attached to
the short petticoat of each. Many of the younger women had pleasing faces,
and w^hen decked out in their high cylindrical bead hats, and abundance of
brass armlets and Meglets,’ with bead necklaces innumerable, they were
doubtless very ‘ killing ’ in the eyes of young Saraw^ak. Many of the petticoats
were prettily ornamented, and some w'ere adorned with strings of small silver
coins. After a late dinner, I again entered the ball-room. It was indeed a
medley s.cene. The darkness was just made visible by the glare of a few fires
and ‘ damar ’ lamps ; there were women swinging on a long board suspended
from the rafters at one extremity of the room ; men, women, and children
dancing and shrieking, bells jingling, gongs and drums crashing, an occasional

440 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

he explained how it had taken the. strength of five or. six men to hold
him against a tree while others tugged at the hamboo shaft until they
succeeded in withdrawing.it from the injured limb. In some districts these
pig-traps are very numerous, and one has to be continually on the look-out for
them. (Burbidge, p. 62.) A Dyak’s son having unaccountably disappeared
somebody reminded Noun (the father) of the peti he had set two nights
before, whereupon wdth two companions he went with a torch to exarhirfe the
peti and there found the corpse of his son Linggi, the bamboo haying entered
his side eight inches deep, judging by marking of the blood on the sharp
bamboo ; for,it appears that when the young man was hit by the bamboo he
mechanically threw out his arm and pulled out the spear again from his side,
and then fell quietly backwards.” (S.G., 30 Apr., 1880, p. 28.) H. L. R.J

5. The Peti Lanchak.

“ The peti lanchar is even more interesting than the peti, combining in
itself some of the principles of the bow and catajiult.

“ It IS not known to every Dyak tribe, and most of my men, .Kalakas,
were ignorant of it. It was, however, speedily adapted by them till I put a
stop to it. In Sarawak it is not allowed to be used.

“ My mandore, Sali, a Sarawak Malay, made the first for

Fig. 10.

The Peti Lanchak.

Pigs. 10, II. a, a, a, Tiangy or posts.

h, Jimhang or JimbattaHy or bridge.

c. Galang or Kalungy crotched sticks.

d. Juvafiy or spring.

e. Pungatiy or trigger.

/. Chinchifiy or ring.

g. Sasawaty or string.

h, Mata petiy or arrow.
iy Tukul bubUy or pegs.

Feasts, Festivals, and Danciuf;. 249

Dyak yell from the young men, which, once heard, is never forgotten ; and,
above all, a chorus of children singing round a fire some plaintive song, not at
III! unlike the very quaintest old Gregorian. About 10 p.in., I retired to my
mats in the panggah and tried to sleep in spite of the noise, and had nearly
succeeded, when I was aroused by a fearful shrieking on the platform connecting
the panggah and the long house. I rushed out and found a number of the
youths slaughtering another pig by torchlight, being evidently determined to
make a night of it. During our stay, this whole village seemed frantic with
joy: flags waving, gongs crashing, etc. It was the first time they had ever
been visited by Europeans, and I shall never forget the wail of horror and
astonishment which issued from the young children and babies at seeing for
the first time in their lives ivhat u'crc once white faces." (Chalmers, O.P.
p. 63.)

Referring to the dancing at these festivals, Mr. Grant says : “ One of the
t(ws given to the Dyaks: was a dancing jemmy, with a string to pull its arms
and legs. They were much amused at this, so I presented it to a grandchild
of the chief. ‘ Adoh ! he dances with his legs ! ’ said they : for he it known
the Dyaks dance principally with their arms; not, like a clown, heels up, hut
with a greater motion of the latter than of the formerr. . . . The Si-Tang

women perform differently from those of Simpok ; they dance more like the
men, the motion of the arms being similar. ... I remarked here that
the principal dancers seemed to he the old ladies, whose beauty (if they ever
possessed an} ) had long since faded, and the young women’s modesty kept
them aloof from such frivolous amusements as the light fantastic toe. . . .

Sometimes the Dyaks get excited, and the performance becomes of a more
warlike character. I have seen, as the gongs were beaten in quicker time,
the young fellows jumping about, waving their arms, and then suddenly
(Touching and stealing towards some imaginar}^ enemy, then they would
pretend to draw the sharp-pointed ranjows from the ground, and, advancing
again, go through the motion of cutting off an enemy’s head ; at other times
in the dance they would put themselves on the defensive. During all the
time, the expression of their countenances seldom alters — they look as if they
were thoroughly in earnest.” (Grant, pp. 5, ii, 13 & 90.)

A similar account is given by Mr. Marryat : “The men '? Sibuyaus
stood up first, in war costume, brandishing their spears and shields, and
throwing themselves into the most extraordinary attitudes, as they cut with
their knives at some imaginary enemy ; at the same time uttering the most
unearthly yells, in which the Dyak spectators joined, apparently highly
delighted with the exhibition. The w^omen then came forw'ard, and went
through a very unmeaning kind of dance, keeping time with their hands and
feet ; but still it was rather a relief after the noise and yelling from w^hich we
had just suffered.” (p. 13.)

“ On the 2nd instant (Dec., 1871), an exhibition of Dyak dancing took
place at the Fort. The performers were Dyak fortmen, fifteen in number ; the
selection was left entirely to themselves. A select company, invited by the
Commandant, were present at the performance. First came a solemn dance
by two men in native costume, that is to say with a long chaw'at or w'aistcloth

Trigger ok Peti Lanchar, vSet.

The peti lanchav consists of three tian^s, a, from i8 inches to 2 feet high,
cleft at the ends to receive the jinibangy b, and kaliing, c. The live parts
form the rigid frame.

‘'A long clastic pole, the ju run, d, is fixed at one end in the ground and
further secured by two pegs or tiikul bubn, i (trap pegs), one on each side.
1 hese hold the jiivun rigid while it is bent back in setting.

On the jiujibcuig, b, the cliinchiny or ring,/, of rotan, travels, to which is
attached the sasawat, g, a cord of thin black creeper. The ptingatiy e, is a piece
of pointed stick attached to a tiangy a i, by a short cord. The arrow or mata
petiy is a stick or bamboo pointed at one end and notched, or forked (gingin
hatav) at the other.

‘‘To set (passang) the pcii the jiiruny d, is bent backwards against Hang
a i; the string of the piingatiy Cy is then passed over it and the butt end of the
piingati pressed against the jiiriiUy the point being inserted in the cliinchiny or
ring,/.

The sasawaty g, is led across a deer path, the trap being hidden in the
jungle. No pig or deer would pass a white sasanuit, hence it is always black.

“ The victim pressing against the sasawaty pulls the chinchiny or ring, from
the pungaiiy the junin is released and the mata peti shot forward. The mata
peti rests against the j nr an g and on the galung,

'' It is evident that such a trap fires its arrow in a very uncertain direction.
Hence, where bamboo can be obtained, the mata peti is inserted in a bamboo
on each side of which a groove is cut. The jurun presses against the notch as
before, and the bamboo, acting as a barrel, makes the arrow fly straight.

6. The Peti and the Bow.

‘‘ It is singular that the Dyaks having invented the peti and the sumpitan
never designed the bow, which is also unknown to the Malays of Borneo. Yet
the peti contains all the elements necessary for making a bow.

‘‘ The common peti is a bow with an arrow fixed to it, and the string
attached to one end by a temporary catch. If the arrow worked loose it
would shoot away when the trap was sprung.

250 H. Ling Roth, -^Natives of Sarawak an4 Brit. N. Borneo.

wrapped around them and hanging down to their feet and a tight jacket, who
gyrated round at opposite corners of a square formed by laying down four lon*^
planks on the ground, in a shuffling step, keeping time to a monotonous beating
of gongs ; this was succeeded by a spirited combat with drawn parangs and
shields. Whenever they thought they w^ere coming to too close quarters, both
combatants rapidly retreated. It was grotesque enough when matters came
to such a pass that the dancers, crouched or lying on the ground, took furtive
stabs at each other round the edges of their shields. The most characteristic
of all the D}'ak dances followed. The story is always very much the same.
One warrior is engaged in picking a thorn out of his foot, but is ever on the
alert for the lurking enemy with his arms ready at hand. This enemy is
at length suddenly discovered, and after some rapid attack and defence, a
sudden plunge is made at him and he is dead upon the ground. The taking
of his head follows in pantomime. The last agonies of the dying man were
too painful and probably too truthfully depicted to be altogether a pleasant
sight. The story then concludes with the startling discovery that the slain
man is not an enemy at all but the brother of the warrior who has slain him.
At this point the dance gives way to what was perhaps the least ple^ising part
of the performance — a man in a fit, writhing in frightful convulsions, being
charmed into life and sanity by a necromantic ph3sician. A few more dances
on the advance and retreat principle concluded the entertainment.” (S. G.
No. 31. Locality not given.)

“ On the occasion of the institution of two Seribas Orang Ka}'as, the first
dance consisted of the old chiefs, some twenty in number, going to and fro
with a long drawn step and pointed toe, and with their hands swaying high
and low and body bent ; there were occasional yells from them ; they all
looked very serious and kept exact step to the music. After half-an-hour of
this monotonous scene the young men came on and danced many different
styles of war dances, some being accompanied by mimic acting, in trying to
cook under the difficulties and danger of surprises. Great activity was
displayed with their little forms, now crouched defensively quite under the
shelter of a small shield, to be again, apparently without any exertion, standing
upright in position of attack, advancing, retreating, on one leg, then on two,
then on what seemed four, and so on. After a considerable time devoted to
the young men, some women advanced and, with the utterance of a drawn
and very melancholy mourning sound, they kept slow and solemn step to the
sound of a tom-tom till they had exhibited sufficiently, when they sat down
near Mrs. Scobell and Miss Fenwick, who talked with them in the native
language. Various scenes followed : there were parties going round the posts,
striking sticks on the floor to time, and chanting a rather pleasant tune ; they
half turn round occasionally and seemed to address each other, then went
round again, ‘all the time chanting. Another lot of old men, with a chorus, as
in Faust, went up and down the whole length of the fort, keeping step, yelling,
singing, stamping, some having adopted more comic costumes as the evening
advanced.” (S. G., No. 201, p. 75.)

Sir James Brooke writes at Sarawak : When I seat myself on the mat,
one by one they come forward, and tie little bells on my arm ; a young

442 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

‘‘ In the peii lajtchar a step in advance can be seen. The arrow is move-
able ; but the string is still detached from the bow.

The bamboo barrel is most likely a suggestion from the sumpitan.

Etymology.

“ A few words may be said respecting the etymology of the terms used.
Not speaking the Dyak language, my information was derived througl^ Klalay,
and my instructors failed to give me the meaning of many words. ' What
does lanchar mean ?’ I would ask. ‘ Why this is the lanchar,' would be the
reply. As many of the Malay words are in common use it may be most of the
Dyak words also are not technical terms. In the following notes D. stands
for Dyak, M. for Malay : —

pr, Je/-aty D. and M.

Tidat, pr. Tc-dat^ a trigger, D. and M., appears to be synonymous with pungati.

Bnnkoiigj pr. Bunk'-ong, a hoop, D. and M.

Peninghis, pr. Pening'-kas, D. and M., is applied to a stick which falls to the
ground from a very small distance, as distinguished from halting^ which
falls from a height.

Liar, pr. Lc-ar, T). and M., synonymous with Malay sahav and sawav. The
sticks or broken branches used to mark the route when in the forest, are
called by their names, which are not given by Swettenham, Maxwell, or
pavre.

Pantar ^ D. and M., in common use in N. Borneo.

Baur^ pr. Bough -rr, D. and M., an elastic stick or spring.

K ailing, D. and M,, see peninghas.

Sdkang, pr. S'kang, D.

Lanchar, D.

Pungati, pr. Pung'«ati, see Tidat.

Sasawat, pr. Sasar'-wat, D. and M., a thin cord, as distinct from tali, a cord
which may be string or a cable. vSynonymous with rnniit.

Runut, D. and M., see above.

Tukul Biibu, D. and M., Tukul - pig bubu ^ trap.

Mata Siah, D. and M. Mata here means sharp. It is quite distinct from mala,
eye. Malays here say mala pisan, to sharpen a knife. Siah is Dyak and
its meaning is unknown to me.

‘‘ I must leave this subject to competent philologists, and here only record
the little I know, because the words do not occur in ordinary dictionaries.

‘‘ All the Borneo natives use pit-falls with sloping sides, like native graves,
but there is nothing of particular interest in them. This paper does not
pretend to be exhaustive, but merely records accurately the traps I have seen.”

Rat Traps.

Mr. Burbidge’s party were at fir.st much puzzled “ by seeing horizontal
bamboo-stems fixed in the trees over the path, but they eventually discovered
that these were intended to serve as bridges or paths to rats or other animals,
traps being set to catch those who were unwary enough to avail themselves
of the convenient crossing. A curious custom of the Dusun is to entrap and

251

Feasts, Festivals, and Dancing,

cocoanut is brought, into which I am requested to spit. The white fowl is
presented. I rise and wave it, and say, ‘‘ May good luck attend the Dyaks ; may
tlieir crops be plentiful ; may their fruits ripen in due season : may male children
be born ; may rice be stored in their houses ; may wild hogs be killed in the
jungle ; may they have Sijok Dinjrin or cold weather.” This exhortation over,
the dance begins ; men and women advance, take my haiul, stroke their own
faces, utter a wild indescribable shriek, and begin a slow and monotonous
twisting wriggling movement, with arms extended, the measure being
occasionally somewhat faster when the old ladies feel inclined to indulge in a
jump. When this occurs the music gradually becomes more furious and the
dance proportionately animated ; then may be seen a shy boy or girl stealthily
mixing in the crowd, and perhaps some proud mamma will bring her little
child of six or seven, and put her into the circle, and the tiny creature will
move her tiny hands in unison to the music. At Rapang, on my late
('xcursion, the wife of the Orang Kaya, who was very pretty, and danced
exceedingly well, insisted upon exhibiting herself before Rethune and myself,
and by this little piece of vanity greatly disturbed the economy of tlie dance.
1'liis being observed and complained of by the other performers, the Mead Man
(at once the chief and the master of the ceremonies) said in a loud tone,
addnissing her by name: — ‘ \Miy don't you dance fair? 'riiere you are
(lancing before the Great Man, and the Great Man can see no one but you.”
(Mundy ii. 42.)

A Sakarang feast is thus described by Sir Chas. Brooke : • On entering
the house some of the elders came and dragged me to n nice clean mat placed
ill the midst of many hundreds, who were all dressed in their best, with fine
cloths hanging in festoons over our heads. Ten men were howling and
turning round and round in a circle, with big sticks, which they struck to the
ground, keeping time to their steps and the music. There were viands in
large dishes placed before groups — rice, fowls, eggs ; bananas, all of a dingy
hue, and exceedingly disagreeable to the eye, were on small plates, and many
bad evidently already partaken largely of them. The masters of the ceremony
were busy marching about assisting everybody to the refreshments, and one
brought a basin of what looked like gruel to me, and dip|)ed me out a little in
a small cup. He said it was his very best brew, and as it did not look so
nasty I was persuaded to sip it. The taste was not disagreeable, being more
like spruce beer than any other mixture. Some eatables and drinkables were
carefully assorted and placed on the top of the house to feed the spirits. The
women were in full dress, consisting of a petticoat and brass rings strung on
rattans, then fastened round the bedy, reaching from below the waist up to
the breast. There must have been many hundreds of these trumpery brass
ornaments attached to each female, besides which most had fine shawls of
different patterns arranged Scotch plaid fashion. Flowers were in their hair
and shell bracelets on their arms, but beauty was scarce, and I have seldom
seen less even among the Dyaks. The men, after a time, were stupidly
drunk, or disgustingly stuffed, and the scene became a chaotic confusion of
human beings, reeling about in a state of beastly insensibility. But however
that may have been, it is a custom, and is strictly a thanksgiving to their

Traps and Snares,

eat the common field rats, wild cats, &c., of the country. Beside all the little
paths through the forest near Kina Balu, wooden rat-traps are set in tHe
herbage through which the animals have
made their tracks. A form of this trap,
slightly modified, is hung on the branches
of trees for the capture of squirrels, and
other* fruit - eating rodents.” (Burbidge,
p. 87.)*

Dki:r Snaring.

The jarieng is also in use among the
Dyaks, the idea being borrowed from their
neighbours the Malays. The object is to
drive the deer into the meshes of a net and
to kill them before they can break through.

1'his sport requires nerve and a (juick eye
to avoid ugly wounds from the hoofs and
antlers. The jarieng, as this net is called,
is simply a long cane cabh; with a continuous
se^ries of cane loops or nooses depending
from it, and standing five feet high ; if a
single cable be insufficient, two or more are
joined together until the required length is
attained. A bend of the river is selected
where the deer are known to lie hid. The
net is then stretched across the nafrow neck
of land, and upheld in an upright position
so as to intercept the stanqiede into the
l)ush. The party then divides, some to watch

the others to drive the.' deer towards mg any ammaj mat nas toucueci

it. Ibis the}’ do simultaneously from both (After Mr. bui bridge, i.. 87.)

sides of the point, yelling and shouting with all their might and barking
like dogs to rouse the game. The startled deer spring from their

coverts, and bounding towards the forest encounter the net and ‘ get
entangled in its meshes. Before they have time to extricate themselves
they are despatched by the watchers. This sport can be followed in the
night time as well as in the deiy time provided there be moonlight.” (Brooke
Low.)

Sir Chas. Brooke found the sport was as slow as anything could be,
the only exciting part of it being when the deer rushes into the snare, and
with the tremendous impetus, he is generally thrown backwards; then the
watcher rushes up and cuts down the beast. But there is considerable
danger of becoming entangled in the nooses, or of coming in contact
with the deer as he is madly tearing about in his endeavours to escape.”

(i. 99.)

252 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

omniscient being after having received a bountiful harvest. The winding up
by all parties, except the women, consisted in getting dead drunk.” (ii. 72.)

The after effects of a feast are thus pourtrayed by Mr. de Windt
“ Cautiously clambering up the entrance pole, half the notches in which had
rotted away and left but a precarious foothold, we entered the house, the
flooring of which stood nearly 30 feet above ground, and within which a sorry
spectacle presented itself. Heaps of food, in the shape of rice, pork, etc., lay
strewn about the floor, on which also reposed (undisturbed even by the loud
barking which the dogs set up on our arrival) the male members of the tribe,
some seventy in number. The overpowering stench arising from stale arrack,
etc., was well nigh sickening, while, to complete the unsavoury row/) if a’zV, a
bunch of human heads, their mouths stuffed with rice, grinned at us from the
end posts of the ruai. whence their owners had not yet sufficiently recovered
from their orgies to remove them.” (p. 84.)

“ Dancing is too universal a custom of the Dusuns and Siindyaks not to
be mentioned ; they will always on the slightest inducement get up a ‘ main
booloogsi ’ as it is called, while in times of abundant harvests, dancing is
going on all night long, night after night, in every village or cluster of houses.
The dance is a very primitive one ; a large ring is formed of men and woineii
holding each others’ hands, the men together and the women together, and
they circle round and round with a sort of slow' sliding step, singing or
chanting in a somewhat weird monotonous way as they do so. The Bajaiis
have the ^ main booloogsi’ also, in their case the women foi’in an inner ring,
and the men an outer one, round a pole, and circle round it in opposite
directions ; and whereas the Dnsun dance goes on .slowly all night long till
daybreak, the Hajaus get excited and sing and dance faster and faster,
bounding round the pole till at last they are all exhausted.” (Prycr J.A.I.
xvi. 234.)

Another account is given by Mr. Whitehead : “ Most of the men were
clean, healthy-looking fellows, with smooth, good-tempered faces, and some
were decidedly good-looking ; they were dressed in short loose trousers and
jackets of dark blue cloth, their head-covering being a red or blue handker-
chief twisted turban fashion ; the unmarried men having long hair. The
w'omen also wear knickerbockers and a sort of Eton jacket, and round their
waists are w'ound innumerable coils of blackened rattan-cane, strung with
metal rings and small brightly-polished cylinders of steel. Their coilfure is
simple, being a knob of hair on the top of the head, stuck through with a
long pin either of brass or bone ; some had many bracelets of brass wire on
their arms. Their best holiday hats are most curious, being like the roof of
a small Chinese pagoda, beautifully plaited with coloured straws of red, yellow
and black ; at the extreme point of the pagoda is a tuft of feathers. I think
if I had to award the apple of Paris to the beauties of Borneo, the Patataii
ladies would stand the best chance of receiving it. Now that I have described
our company, I will proceed with the entertainment. This feast had already
— when we arrived — been going on for about forty- six hours, and would
probably continue another eighteen, making a three days’ ball. The great
enjoyment after drinking seems to be dancing on these occasions. The

444 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo,

Pitfalls.

The nklubang, or pitfall, is another common contrivance to impale
game. The bottom of the pit is staked with bamboo or iron-wood spikes,
and the opening is covered with twigs and leaves so as to be in no way
distinguishable from the surrounding vegetation.” (Brooke Low.) As we
have seen above, Mr. Skertchly also mentions pitfalls.

VI. —Bird Catching.

' The Kadyans have an ingenious way of capturing the little green or
puni pigeons (Clialcoplichps indica) with a bamboo call, by which their soft
cooing notes are exactly imitated. These birds are gregarious, and just before
breeding-time they arrive in large quantities. The call is formed of two pieces

Murut Bird Call. length 2iin.
(Brit. Mus.)

of bamboo, a slender tubei« a short piece hi diameter, and a connecting

piece of wood. In the short piece is a hole similar to the embouchure of a
flute ; and the lower end of the blow-tube is fitted to this in such a manner
that, on blowing, a soft, low, flute-like ‘cooing’ is easily producible ; and this
can be readily modulated so as to be heard either at a long distance or near
at hand. The native, who has taken up his position in the forest or jungle
where these little birds are found, blows very softly at first ; but if there be
no answering call from the birds he blows louder and louder, thus increasing
the radius of sound. If there really be any pigeons of this kind within
hearing, they are sure to answer ; and then the hunter blows softer and softer
until they are enticed into the ‘wigwam’ of leafy branches which he has
erected in order to conceal himself from sight. The door or entrance to these

253

FeastSf Fedivah, and Danciiifr.

dancers consist of three persons — two women, one at each end of the long;
house, and a man, who seems to do much as he likes. The women have little
to do, merely posturing, holding out their arms at full length and slowly
turning their hands up and down ; their feet are slowly moved without
clianging their place on the floor during the whole dance. The man, how'ever,
careers up and down the house with a huge grass appendage tied to his back
with bits of jingling metal and horn fastened to it ; with bounds, accompanied
by liendish yells like a roaring maniac, he remains dancing a sort of break-
down before one of his partners for a few moments, then with a bound he is
off to the other end of the house ; as this is considered really hard work,
there are numerous intervals during the performance, which are occupied in
administering potations to the supposed exhausted male performer. The
music consists of gongs beaten in unison, and the beating of the native
tom-tom.” (p. 26.)

A Kadyan dance is thus described by Mr. Burbidge (p. 50) : “ One or
two of the girls and boys danced a little, a mat being spread for the purpose ;
l)iit their dancing is merely shuffling about in a more or less slow' and stately
manner, a singular effect being produced by the graceful wiiy in which the
arms are w'avcd about in all directions. This was particularly noticeable in
the case of one of the performers, who waved a handkerchief about during
tile dance, changing it from one hand to the other, until eventually it vanished
from sight altogether; still the arms w'aved, and the lingers, in their ever slow
changing movement, resembled tentaculae groping for their prey as they were
slowly waved through the air in every possible direction, presumably in quest
of the lost article, the ultimate recovery of which terminated tlie dance. The
only light in the apartment was the lurid flickering of a dammar torch, and
its reflections on the faces and slightly-draped forms of the performers and
lookers-on produced a w'eird effect, w-hich w'as intensilied by the silence of all
present.”

On the occasion of the first visit in 1845 of a white man to the Sebongoh
Dyaks they gave a feast which is thus described l)y Sir Hugh Low (p. 255) :
“ The Orang Kaya held in his left hand a small saucer filled with rice, which
had been made yellow by a mixture wfith Kunyit, or 1 iirmeric, and other
herbs. He then uttered a prayer in Malay, which he had previously requested
me to repeat after him. It w^as addressed to 1 uppa, the sun and moon, and
the Rajah of Sarawak, to request that the next Pa,di harvest might be
abundant, that their families might be increased w'ith male children, and that
their pigs and fowls might be very prolific ; it was, in fact, a prayer for general
prosperity to the country and tribe. During its continuance, we threw' tow'ards
heaven small portions of the rice from the saucer at frequent intervals, and at
the commencement of every fresh paragraph of the supplicatory address. After
this had been finished, the chief repeated the prayer in the Dyak language by
himself, throwing the rice towards the sky as before ; w'hich, w'hen he had
finished, we returned together into the verandah, and the Oiaiig Kaya tied a
little hawk-bell round my wrist, requesting me at the same tinie to tie another,
with which he furnished me for the purpose, round the same joint of his right
hand. After this, the noisy gongs and tom-toms began to play, being suspended

Frog Hunting. Tortoises. ^^5

‘wigwams’ is partially closed by a screen of palm (Nipa fruticans) leaves.
This is elevated a little to allow the pigeons to enter, after which it is allowed
to fall, portcullis- like, entirely, so as to close the entrance; and the bird is
then easily secured. Above the entrance two holes are made, so that the
hunter can look out without being seen. These huts are formed of a few
poles or sticks rudely thatched with twigs and palm-leaves, and vary from
four tb si.x feet in height. This pigeon is migratory, and arrives in Labuan
and on the opposite Bornean coast with the change of the monsoon, about
April. Many hundreds are then caught by means of this dakut, or ‘bamboo
call.’ At this season little huts are built in the forest, and the hunter,
ensconced within, blows his call,. and they will actually run inside the hut!
where they are caught.” (Burhidge, p. 73.)

“The natives name many birds from a fancied interpretation of their
notes, as ‘ Whip-poor- Will’ with us, e.g. the Snip api or ‘ Blow the fire ’ is
supposed to call out ‘ Antit ! Antit ! Snip api!' {h\ow the fivo), Ambit priok !
(take the pot), Jarang nasi ! (cook the rice), Lapar auak ! (the child is hungry).”
(R. B. Sharpe, Proc. Zool. Soc. 1879, p. 320.)

Mr. Brooke Low says ; “Pigeons and other birds are caught with bird-
lime placed in the trees which lhe\' frequent for food, particularly the different
species of Isas u ara (ficus), wdiich are x'ory abundant and on which the nianx''
species of these birds delight to feed."

The only other reference I find to bird-lime is as follows: “ The common
nangka has a tremendous amount of sap, but the only use it is ever put to,
apparently, is to make bird-lime (empulu) .” (S.G. 1894, p. 146.)

Frog Hunting.

“About half-past seven the PHisun people lit up their torches and
commenced a frog-hunt in the river. The frogs (Bnnong) were to be found
sitting on the rocks in the river, and remained perfectl}' still in the bright
torchlight, when the Dusuns were able to secure them easily with their free hand.
As each Bunong was secured he was threaded through the middle on the strip
of rattan, until the length was filled ; then another was read}-. With luck
they would have several yards of threaded Bnmngs all alive and kicking.”
(Whitehead, p. 121.)

Tortoisi-.s.

“The large land tortoise is called by Mala}-s and Dyaks Baneng (or
Banieng). Dyaks say the Banieng are to be found in the upper Batang Lupar
and upper Undup on the border in the old jungle, but there are none in the
Saribas or Kalaka river. Very credible witnesses affirm that they noticed in
the last (Rejang) expedition large numbers of shells of the Buiiicug round the
houses of the people in the Chermin stream. Below one house a large one
was found alive fenced in (probably it was being kept as a bonne bouche for the
feast that was due), but the informants soon had it out and roasted it. Dyaks
are very fond of eating such creatures and say large numbers are to be met
with in the old jungles above Kapit fort. The shells can be made into rings,
but have no commercial value.” (Batang Lupar Notes, S.G. 1894, p. 201.)

254 Ling Roth. — Natives of Saramcik ani jSrit N. Borneo,

from the rafters at one end of the verandah, and the chief tied another of the
little bells round my wrist : his example was this time followed by all the old
men present, each addressing a few words to me, or rather mumbling them to
themselves, of which I did not understand the purport.

“ Every person who now came in brought with liim several bamboos of
cooked rice ; and each, as he arrived, added one to the number of my bells,
so that they had now become inconveniently numerous, and I requested, as a
favour, that the remainder might be tied upon my left wrist, if it made no
difference to the ceremony. Those who followed, accordingly, did as I had
begged of them in this particular. Soon after, a spotted fowl was brought in,
having its legs tied together : it was held out to an old man, who also tied its
wings, and the person who had brought it then made it fast to one of the posts
of the door. Immediately after, a white one was brought, which was seciired
in the sanui manner. In half-an-hour the spotted one was again produced,
and, its legs being loosened, it was given into the hands of the Orang Kaya,
who, swinging it backwards and forwards over the heads of the seated people,
repeated the same invocation as that previously used by the chief and myself
outside. Having finished, the white one was given to me, and, walking up
and down the place, I went through the same ceremony. After this, the white
one was presented for my acceptance, and another was given to my servant
and people. The spotted one was then held by the Orang Kaya over the
saucer containing the remainder of the rice we had not used outside; another
man cut off its head with a sharp piece of bamboo ; and the bloody rice was
then carried out by the chief and myself, who went through the praying
ceremony again. This finished, the gongs and tomtoms again began to play,
the boys being the performers. The pig, which forms the principal part of
the festival, was then killed with a spear, and being first partially roasted over
a fire, was cut up into small pieces, put into green bamboos, and boiled on the
.spot ; all the persons present assisting at this, to them, pleasing labour. After
it was put upon the fires the people all dispersed for about an hour: when
they returned, everything was ready to be eaten.

“ I was now getting very tired of their proceedings, and should have been
glad to get away ; but retreat, without giving offence, was impossible. Every-
thing being ready, and the feast served to the seated people, the fish, fowls,
and pig, of which it consisted, were soon made to disappear, together with a
very large quantity of rice. They drank the palm toddy, and finished what
wine I had with me. By the time this .was accomplished it had become quite
dark, so that I requested to be allowed to eat my own dinner, not having the
slightest wish to taste the many things which the Dyaks had placed before me,
and which they doubtlessly considered the most delicate parts of the enter-
tainment. Having finished my meal, and lighted my cigar, the dancing was
commenced by the old men of the tribe, who were tottering under all the fine
clothes the village j^ould produce. This uninteresting performance consisted
in placing and sustaining their bodies in the most contorted positions, and
moving up and down the verandah with the slow and shuffling step and shrill
scream of the Sea Dyak dances, which, excepting in the exhibition of heads,
this performance much resembled. The actors were occasionally cheered by

44^ H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Hunting with Sumpitan.

The Sibops “are skilful in the use of the blow-pipe {sumpitan), and bv
use of this weapon numbers of monkeys are killed, from which the Bezoar
stones are obtained. These stones are held in great estimation by the Chine.se
who purchase them readily at a high price, for using as medicine for all kinds
ot ai ments. I hey are reported to be found both in the intestines and.in the
pll bladder of the monkey. They are of various dimensions, usually flattened
in shape, somewhat oval, from the size of a pea to that of a hen’s egg — the
largest realising from $20 to $25. The monkeys in which these stones are
most commonly found are the Scninopithecus ruhicnndus and Semnopithecus
hosct. A softer form of this stone is also found in the porcupine {Hystrix
crassispims). These animals are shot with poisoned arrows, blown from the
sumpitan by Sibops and Punans. Sometimes the poison loses its virulence
when not quite fresh, and an animal will then carr\ away the arrow although
It may have pierced its bod)- to the depth of 2 or 3 inches, and it is easily
bioken oft in the anirnaTs movement through the jungle, leaving the poisoned
end 111 the body. iMonkeys have been shot, in whose bodies a broken piece of
an arrovy has been found, covered with a coatin^^ of the siil)stance called
Bezoai stone. The localities most frequented by these inonkews are the
spurs of large mountains and salt springs, which are common in the interior.”
(Hose, Geogr. Jour. i. 200.)

Sir Sp. St. John mentions the Ida’an trying to secure some small birds
with the blow-pipe : -They shot innumerable pellets from their blow*pipes,
but did not secure one. In fact, they did not appear to use this instrument
with any skill.” (i. 269.)

Among the Punans it is common to destroy wild boar, deer, &c., with
the darts.” (Brooke Low.)

For further information about the Sumpitan, see special chapter devoted
to it ; and see also P'ishing.

Crocodile Hunting.

From superstitious motives the Dyaks do not interfere with the
crocodile until it has developed a man-eating propensity. They then turn
out in a body and make war upon the race and slaughter it wholesale. They
take the heads and hang them up over the fireplace side by side with the
cluster of human head< which depends from the roof. When the Dyaks of
Pulo 1 isang lost one of their number a few years ago they made a war path
and killed sixteen crocodiles in revenge, and when Avan Nyipa, of Bath
Gadiang, lost his wife, the Kyans and Sel)ops turned out e7i masse and
destroyed thirty within a month. They probe the bottoms of the pools and
other likely places with long poles and compel them to rise to the surface and
despatch them with their spears.

1 he Sarawak crocodiles vary in length from ten to twenty-six feet, but
the common size is from ten to fifteen feet.’"* They become a public nuisance
from the date of their first human meal, and are thereupon hunted to death. .

The Bornean crocodiles are Tomt>toma schles^tlii and Crocodilus porosus, the former being
peculiar to the island.

255

Feasts i Festivals y and Dancin<'.

till’ spectators, on having performed dexterously some more difficult and
iiu'lcgant contortion than ordinary ; but as I did not sufficiently appreciate its

Paxchallong or Texyalang, Woodex Image of a Hornbili
Set up at Festivals by the Sarebas Dyaks. Height, ift. lijin. ; length

Crocodile Hunting,

Manang Blitang, of Yong, is perhaps the most successful and persistent
crocodile trapper in the Rejang River. He is supposed to possess super-
natural power over them, and his services are tlierefore always in recpiest
where a seizure has occurred, a?id the kinsfolk are anxious to discover the
whereabouts of the guilty reptile.

“ The ordinary way to take a crocodile is with a baited wooden hook and
slack (!ahle. The most irresistible bait is the carcase of a dead monkey (dog
or fowl will do), and the more overpowering the stench the greater is the
probability of a bite, as the brute will only swallow putrefying flesh. I'resh
meat is carried away between the jaws and hidden in some safe place until it
decomposes. The line is a loose one of rattan, many yards in length, and is
not made last, so that the reptile may drag it away with him when he bolts
the bait. The buoy at the other end of the line floats on the water and serves
as a clue to his whereabouts; ,'uid when lu' is discovered he is hauled asliore
and pinioned. While this is being doiu; he is addressed in eulogistic
language and heguiletl, so to sjaxik, into offering no resistance ; hut the
moment his arms ami legs are hound across his liack and he is powerless for
evul, thc\ howl .it him and tleriile liini for his ('redulit\'. d luw then rip up
his belly for human remains and hew him to iiieces. He struggles furiously
at this stage but to no purpose, ;ind is speedily decapitated with an axe. /\

short stick pointed at both ends is often used instead of a hook, and is
secured to the bait in such a fashion that it is swallowed lengthw'ise. To
ensure this result the bait is hung upon a hougli overhanging the river, hut
several feet above the level of the water to olilige the crocodile to spring
upwards in order to reach it. 'I'he efforts he makes to disgorge the wood
work it round so as to stick in his throat crosswise. It is usual to hang a (log
higher up in the .same tree so that he may attract the cruising reptile by his
unhallowed howling.” (Brooke Low.) .

. On one occasion rather an amusing discussion “ arose arnong.st the
nativi^s as to the proper course of dealing with our capitwe monster, and as
the question appeared to create a considerable interest and much harmless fun,
I encouraged them in the important debate. One party maintained that it w-as
proper to bestow all praise and honour on the kingly brute, as lie W'as himself
a rajah amongst anitfials, and was now brought here to meet the rajah ; in
short, that praise and flattery were agreeable to him, and would itiduce him to
behave genteelly in my presence. The other party said that it was very true
that, on this occasion, rajah met rajah, but that the con.sequence of honoring
and praising a captured crocodile would be, that the crocodile community at
large ^ would become vain and unmanageable, and after hearing of the

256’ H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

drunkenness, or other indecent behaviour, were exhibited at this festival.

. . . . When Mr. Brooke visits their residences, instead of supplicatinf^^
him, they each bring a portion of the Padi-seed they intend to sow next
season, and with the necklaces of the women, which are given to him for that
purpose, and which, having been dipped into a mixture previously prepared,
are by him shaken over the little basins which contain the seed, by whic^
process he is supposed to render them very productive. Other tribes, whom
from their distance he cannot visit, send down to him for a small piece of white
cloth, and a little gold or silver, which they bury in the earth of their farms,
to attain the same result. On his entering a village, the w'omen also wash
and bathe his feet, first with water, and then with the milk of a young' cocoa-
nut, and afterwards with water again: all this water, which has touched his
person, is preserved for the purpose of being distributed on their farms, being
supposed to render an abundant harvest certain.”

‘'The principal festival among the Sea Dyaks is the ‘Gawei Burong,’ also
called ‘ Gawei Pala,’ from the head which is feasted. It is given after har\’est,
but not every year. When a house gets a good yield of paddy, and is so
inclined, the feast is organised, and to that house the neighbouring population
is invited.

“ The preparations extend over a length of time, and cost considerable
labour and trouble. Some of the arrangements are carried on with certain
rites and formalities, and the impression is conveyed that something ver\’
important is about to take place. The chief religious interest, of the feast
centres in w^hat is called the Tenyalang. This is a figure of the rhinoceros
hornbill, w^hich has been previously carved in wood. At the feast it is tman^^cd,
that is, sung to in a monotonous matter; the action being regarded, I
presume, as a kind of consecration of it. At length the Tcnyalang is set on a
high pole, which is then fixed into the ground in front of the house. A portion
of all Dyak delicacies is hung up beneath it for its food ; after this, the climax
of the feast is reached, and it becomes a ‘ Gawei ’ in earnest. Drinking,
which has gone on before to some extent, is now indulged in to the greatest
excess. It seems, in fact, to be thought a sin to be sober, and a virtue to be
drunk ; and if the whole assembly of men are not prostrate, or raving with
intoxication, it is owing to the iron constitution of a few, w' ho are,. able to
drink an eporrnous quantity of ‘ tuack ’ and yet retain their senses and their
equilibrium. At the feast, divination is practised by examining the Hearts of
pigs, from certain peculiarities of which they augur either good or bad for the
owner. There appears to be no very definite theory among the natives as to
the religious meaning of the feast. It is the custom of their forefathers.
Sometimes it is said to be the worship of Bctara, the nearest approach to the
idea of God in the Sea Dyak language ; sometimes it is ‘giving Bitara to eat,’
he being supposed to eat the essence of the food olfered ; again,, it ^is a head
feast and celebration of victory; and I have heard it claimed to be tll^fWorship
. oi Allah Taaluy but this, of course, is an idea imported from "Christianity
more frequently it is ‘ nyumbah ’ (w'orshipping) Singalong Burong. ^

“ ‘ Singalong Burong ’ is the white and brown hawk so frequently seen in
this country; mythologically he is a great atiiu (spirit), the presiding power of

44^ H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

triumphant progress of their friend and relative, would take to the same courses
with double industry, and every one eat his man for the sake of obtaining the
like fame.” (Sir Jas. Brooke, Mundy ii. 72.)

Cave Nest Hunting.

' The collection of edible birdnests for the Chinese markets amounts ^Imost
to an industry in these parts where the limestone caves lend themselves for
nesting purposes. The Borneo swift producing the edible nests is Collocalia
fuciphaga. The birds Collocalia lowi and C . Itnchi also occur in Borneo, but
they use moss as well as saliva in building their nest. A first quality nest is
very translucent and of a pale yellow colour, and it is said that only the older
nests are mixed with feathers. Old ones are of no value, but when these get
destroyed in a few months the swifts build new ones. The caves are farmed'
out by the Government, the division of the spoils between the chief, or the
tribe, or the individual, and the Government, varj ing in the different districts.

Edible Nests of Cave Swifts,

Weight ^oz. ; length 2 inch.

(Peek Coll.)

In Upper Sarawak ‘‘such tribes as jxissess caves in which edible birds’
nests are found, divide the nests with the Government. These nests are
taken three times a year, — ist, bnanif burok, cleaning out the caves, in this
take the nests are few and of indifferent quality, they are the perquisites of
the tribe ; 2nd, bunga jagong, which goes entirely to Government; 3rd, penuida,
this is the property of the tribe, and is, as is also the first take, divided
amongst those who have, worked in the cave, and .is not the property of the
tribe as a tribe.” (Denison, ch. i., p. 3.)

The collecting is th^s described by a correspondent of the S.G., No. 68. ;
he is speaking of the caves at Mount Sobis, on the Niah riverj “We
commenced our exploration of the cave by walking up a gentle incline,
a soft flooring of dry, scentless guano under foot. We were met by thousands
of bats and swallows, the latter are the manufacturers of the edible nests; they
resemble the common swallow in appearance, but are only half as large. Now
descending a gentle declivity, we found ourselves in an immense amphitheatre,
the roof of the cave assuming a circular shape, high in the centre, resembling
the interior of a dome ; our guide assured us the roof was one hundred and
twenty fathoms high. Thousands of nests were to be seen clinging on to the

Feasts, Festivals, and Dancin", 257

^var and inspirer of bravery, from whom Dyaks are very fond of tracing their
descent. Why the Tenyalang should represent the Rhinoceros Hornbill, and
not the hawk, is an apparent inconsistency of which I have never been able to
learn an> explanation. It is, perhaps, tgo much to say that this is an idola-
trous feast, for there is no proper worship of anything in it ; the nearest
approach to religious worship is the offering of food, and this is done without
anything of religious reverence, as a mere observance of an ancient custom.
It is a bare#recognition of the higher powers, whatever they may be.

“ Nor arc the guests required to share in any religious worship. They
witness the head feasting, but this is but a celebration of victory, and, though
most unchristian and disgusting to European feeling, involves no religious
ceremony.

“ The social character of the feast is of more practical importance than the
religious, and feasting the guests occupies more attention than feeding the

I’Vom I.ongwei. Length, 2ft.
(British Mils.)

gods. In some places, at least among the Sea Dyaks, the term Grttir/ is also
used of simply eating together, equivalent to the English ‘ dinner-party,’
which they would call a ‘ Gawei, In Malay and Land Dyak, too, ‘ Gawei' is
‘festival,’ whether religious or not. In these feasts the obligations of
friendship are acknowdedged, and hospitality carried out even to prodigality.
Here an bpportunity is afforded for the celebration of social mirth and joy,
'vhich must be expressed wdth some such circumstances whether in a
gathering of Europeans or in a feast of savages. To refuse to attend w'ould
not be regarded as any indignity done to their religion, but as a sign of ill-will
to the inmates of the house. It is a social gathering of the tribe, when the
dignity, the W'ealth, and position of the chiefs are brought prominently before
the many ; and everyone displays his finery and his importance according to
his ability.

“ to6, topics of common interest are discussed and plans formed, so
that the feast assumes something of the character of a council, and affords
nne of the best opportunities for indulging in their intense love of * bechara.’
Sociability, friendship, love of pleasure, religious instinct, and traditional

^'ustom, are all here united ” (Perham Miss. Life 1871, p. 502.)

■ s

449

Crtw Nest Hunting.

pillar-Iike sides and roof. The most flimsy lookini: sta-pc nf .

logeAer l^v ra„,„s; showed „s the sin,,* i,oa„s o„,pl,;ved’ by ti.e „al“; t
rollectme them from their seemn.Kly iincomforlehle position

“ ThrooRh rifts in the m„„„t,in si.le stole many eoloiired rays of |i„ht
hrouang a dnn rehgmus hpdu over the scene. Through this ghost v d n nes ’
the black mouths of branch caverns could be seen. lliroke the dead s.W
vhich sterned naturally to steal over us b)- a loud shout, which rc-cclioed
through the vaulted chambers. We now had to light randies to nrocced •
.after another .stiff chmb we .saw light, and going down a steep declivity we
emeiged on one side of the same opening by which we entered The' caves
are remarkable for their vastness; thej- are dry and free of stalac-tites, baJ
tht.se mentioned as existing at the mouth; several large boulders of limestone
u tre sea teied over the floor, cropping out of the bed of guano. . Some
Idea of the extent of these caves may be formed from the fact that they Vield
over ,0 p.ckiil, or nearly two tons of eilible nests, at one gathering; unfortu-
na ely for the owners, the nests are black, and of an inferior qmUity, worth

onl} loo dollais per pickiil ; whereas the white nests of first qualitj- realize
2,000 dollars per pickul.” ‘ leaiizc

Mr. W. 15 Fryer gives the following account of nest collecting; " All the
roof of the dark parts of the cave were occupied by the birds, who kept up an

- 11 f quantity of- birds

assembled, like the surf breaking on a rocky shore. We saw- the nest

gatherers getting m their crop; they had extended their flexible rattan ladders
over some horrible-looking gulfs and fi.xfed them against the sides; two men
ake then station.s on these; owe carries a light four-prong- spear, about isft.
long, just below the prongs a lighted candle is fixed ; holding on to the ladder
with one hand, the spear is managed -with the other, and the nest transfixed •
a shgdit push detaches it from the rock, the spear is then withdrawn until the
head IS within reach of the .second man, who takes the nest off the prongs and
puts It in a pouch carried at the w.aist.” (The Field, Dec. 20, 1884.)

Of the Kayan caves on the Baram, Sir Sp. St. John writes: “The
natives say that in these caves there are two .species of birds— the one that
hui d.s the edible nest, and another that takes up its quarters near the entrance
and disturbs, and even attacks the more valuable tenants. The Kayans
endeavour to destroy these, and while we were there knocked down .<^ome
nests constructed of moss, and adhering to the rock- by a glutinous but coarse
substance.” (1. 117.) It is probably the C. lowi or linchi that is here referred
to. Bicidentally he mentions (p. 115) that although the guano is many feet
deep it emitted “ scarcely any smell.”

The Gomanton caves near the Sepugaya river in Brit. North Borneo
have been well de.scri bed by Mr. Bampfylde (“Cruise of the Marchesa,” ii. 99.)

e remarks ; “ The natives collect in a slovenly manner and not always in the
proper season. Great care should always be taken after detaching the nests to
sweep the variou§ lodgments so as to remove all mess of feathers, which would
otherwise adhere to the next lot of nests and deteriorate in value. This is
invariably done by the Sarawak Land Dyaks, and hence the latter people
increase the value of the caves, although the total produce is less than at

258 H. Ling Roth. — Natives of Sarawak and BriL N. Borneo.

The following are two descriptions of feasts to raise an ulit :

Near us was a sort of small tent, in which were the bones of two
celebrated Dyaks, placed there for the occasion. A plate of cakes, rice,
and plantains was put with them. Instead of the manang and cock, a mail
danced round the pillars with the ‘ pennegalon ’ in his hand, every now and
then uttering a peculiar cry ; he had a drummer as usual. The pennegalon
is‘ a rudely carved and painted representation of a bird, with a remarkably
long neck. One is placed on the top of each * tras,’ or pole.” (Mrs.

“ I then went down at Ban-
ting to Janting’s ‘ Bergawei
Antoo.* At the door of every
room in which a death lias
occurred since the last Hcrga-
wei Antoo, hung small baskets,
representing different articles
in use among the Dyaks, a
shield, a gun, a head-dress for
the men, a .sieve, etc., for the
women, prettily woven in colours, and filled with sweet cakes, eggs, and plan-
tains. These are placed on the graves next morning. Just after I arrived, the
usual concomitants of a Dyak feast were carried on tra3's to one end of the house,
at which all the surviving female relatives of departed inmates were assembled.
Part was eaten by them, part reserved for the Antoos. An old woman then
waved a fowl over the head of each mourner, after which each bit a piece of
iron and drank a mouthful of arrack to strengthen her against the Antoos.
The rotan worn around the waist was then cut in two, and new pieces of rotan,
and petticoats selected by the old woman for each person from a heap in the
centre, which she put on. A foot of each was then smeared with the blood
of the fowl to show' that the ‘oulat,' or taboo, was removed. Persons who
have lost near relati>'es are supposed to wear very shabby clothes, and
according to Dyak custom, cannot change them until the head of an enemy
has been obtained. The recent importation of Sarebas heads has removed
the ‘ oulat ’ very speedily, and almost every house has ‘ Bergawei Antoo.’ In
the evening the men performed the same kind of ceremony as the women,
only they get very drunk. Wailing goes on during the day. At night dances
are performed, and the people make merry.” (Mrs. Chambers Gosp. Miss.
1st June, 1859, p. 84 )

[For SpiiciAL Harvkst Fkasts and Ceremonies, see Agriculture.]

Chambers Gosp. Miss, ist May, 1858, p. 6q.)

Kfnyah Tungang, or Dragon. Used at Festiv'als.
(Mrooko Low Coll.)

Clapi'er or Striker. Used at New Year’s Feast. Upper Kapiias.
Prof. Molengraaff Coll. ^ nat. size.

(I.^iden Mus.)

450

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

Oomanton. For some years back there appear to have been only two seasons
for collecting, viz., the Papas and Kapala ; one about March, and the other
about two months later. I am, however, informed, on the authority of
experienced collectors and others, that the most remunerative way is to divide
the year into four seasons, as formerly done. No fixed date can be given for
these seasons, and the gathering depends on the laying of the eggs, and when
this commences the nests must be taken. The natives say that the birds will
lay four times a year if four collections are made, but if there are only two
collections they will lay twice only. The first three seasons always produce
white nests, the last onlj’ ntanas and itani (the medium and black (jualities),
but it must be worked to insure a good harvest for the next coming Papas
season. By these means a larger quantity and a far finer quality of nests are
obtained than by dividing the year into two seasons only, when the birds are
allowed to add and add on to their old nests, — as they will invariably do,—
which rapidly deteriorate, becoming dirty and of low’ value. As the nests are
taken only when the eggs are laid, a danger of over-collecting might be
apprehended, but I am assured no such danger exists, as the birds carry on
the breed in nooks and crannies inaccessible to the collectors.”

The best description of the nest itself is given by Mr. Dalrymple : “The
Tiroon districts, on the east coast of Borneo, have scarce any but white; red is
found at the islands of Mantannane, adjoining to the N.W. coast of Borneo, and
the black almost everywhere in the Sooloo dominions. The last is very much
mixed with feathers, but seems in nothing else different from the white ; but
the other, even w'here clear from feathers, has a tinge of red. If the nests are
not annually removed, the birds make use of them again, so that by age and

accession of dirt they lose their whiteness and purity 1 hese

nests are not easily described ; they art; flat on the side towards the rock to
which they are affixed ; in general the outward extremity is nearly semi-
circular, bending upwards, however, so. as to form a hollow cup as a receptacle
for the eggs. The nest is composed of a glutinous substance, very compact,
disposed in even filaments w'ithout, but within in very rugged fretwork,
somewhat resembling the inside of bones, the component threads, as they
appear, being very unequal in size. Generally the part towards the rock is
foul and moist, but the exterior part, when dry, is extremely brittle.”
(Alex. Dalrymple, Natural Curiosities at Sooloo, p. 15.)*

Dr. Maegregor states that he saw that the young birds are glued by the
legs to the nest so that they cannot fall out. (p^ 15.)

■■ The gelatine-like mass is produced, according to Dr. Berstein, at the nesting season by the
two enormously-developed salivary glands on either side under the tongue, and is probably also
secreted by the largely-developed glands of the stomach. It is not prepared from seaweed or other
marine plants in the crop, the swifts having no crops. It draws out in long threads. When one of
the birds “ wishes to begin building, it flies repeatedly against the selected spot, pressing each time a
little saliva against the rock with the tip of its tongue. This it will do from ten to twenty times
moving away not more than a few yards in the intervals. It then alights, and arranges the material
in semi-circular or horseshoe form on the rock, continuing to add saliva ; by the motions of its b^y
from side to side the yet soft saliva is forced out over the harder parts, producing those peculiar
undulatory bands which give the nest a stratified appearance ■’ Prof. Troschel, of Bonn, finds the
material " does not consist of specially nourishing or stimulating substances, but is quite similar in
constitution to any at^pnal saliva," (Chambers Jour. 1875, p. 5^7-)

CHAPTER X.

MEDICINE MEN AND WOMEN.

lIoRiCH : I-anf] Dyak priestess — Heredity — Theory of sickness - P/VfjYr Scsnh--Nyibaiyan~-
Horiches at work— Doctrine of sickness- - Recovery of the Daylij:jht \'isi()ns- Claim

a^wnst spells trees. Mananos: Description— Heredity Initiation Sickness means
demoniacal possession—Exorcism—Efifigiestodcceivc the a«/i/ Charms - Swinging cure— Altars--
Seven souls- Offerings- Lvpong and Pengomli rnmirah—Jhoigca Manang luili His import-
ance How initiated, Manangism (by the Ven. Archdeacon Perham) : Mysterious powers-

Treatment - Ai;/,srj w/f/ - Epileptic fits— Fear of cholera and smallpox-- His Impudent

frauds— Bfi/d Ilau (stone of light)- Apt (fence of fire)- The incantation — Vicarious

sacrifice “ Sweeping ” " Swinging ' ’ “ Making a rush ” “ Planting a Pnitik " " Making a

Pencha” "Taking a long sight Making a Bayak"—" Journey to Hades"-" A post for the
Manes"— "Killing the demon"— "Adjutant bird" Displaying fire" Swings " Wrapping
with floor laths "--Initiation —/i^5j/(/f—RrA//7/—Manang bunguii --Women manangs Comparison
with ^hamanism- The manang a doctor, not a priest. Malanau Mr.niciNK: Croat variety —
Jinijsit and Emhiyu—Sin"- - Afmff and Elib boat--The Brayune—A master mcdicine-man- -A
frenzied doctress. General MEniciNE Beliefs; Antu tree- Seized by spirits - Turned into
orang-outan—" Internal satisfaction A poisonous leaf- Laying hurricane spirits- Curious
medicine Hair to be buried— Questions as to health— Change of names^.

Borich— Land Dyak MiiDiciNic Womkn.

“In most Land Dyak tribes, there are five or si,x priests, and in some
districts half the female population arc included under the denomination of
priestesses. In Western Sarawak they are not so numerous. The power of
these women consists chiefly in their chanting, which is supposed to be most
effectual in driving away spirits. Strange to say, some of the sentences they
chant are not in their own language, but in Malay. These women are not
necessarily impostors’; they but practise the ways and recite the songs
which they received from their predecessors, and the dignity and importance
of the office enable them to enjoy some intervals of pleasurable excitement
during their laborious lives. Their dress is very gay ; over their heads they
throw a red cloth, on the top of which they place a cylindrical cap, worked in
red, white, and black beads, and their short petticoats are fringed with
hundreds of small, tinkling hawk-bells. Around their neck is hung a heavy
bead necklace, consisting of five or six rows of black, red, and white opaque
beads strongly bound together. In addition, they hang over their shoulders,
belt-fashion, a string of teeth, large hawk-bells and opaque beads.” (St.
John i. 199.)

“ The Land Dyak College of Physicians consists of two classes — the daya
heruri, who are men, and whose aid is chiefly sought in sickness ; and the

* Mr. Chalmers considered them wilful impostors. (0. P. p. 2.)

Method of Collecting Honeycomb.

45^ .

Honey and Beeswax Hunting.

“ The Japans is the largest tree in these parts, sometimes measuring
120 feet to the hrst branch and i6 or i8 feet in circumference. It is very
handsome m appearance, and has light green leaves, which, witli its enormous
size, .makes it easily distinguishable from the rest of the jungle trees even
at a great distance. The wild bees always hive on the tajiangs, which are
therefore considered of great value by the Dyaks, u ho collect the wax and
honey. I have seen as man)- as thirteen bees' nests hanging to the branches
of one tapang tree. The a.scent is made by means of a ladder hereinafter
described. The honeycomb is secured thus :--'rhe man shakes a li-hted
brand over the nest, and the bees fly away after the sparks, or are scared by
die hre. The Dyak then puts the comb in the basket, which he almost
invariably slings over his shoulders, and descends with the prize.” (Grant
p. 6o.) ’

Among the Balau Dyaks the method of obtaining the comb is different.

^Vhen the collector has arrived at the branch from which the comb hangs
le pits over it the end of the rope which he has brought with him, to which
he forthwith attaches the basket, and cautiously slips the bight of the rope
along the lioiigh till the basket hangs directly under the comb. He then with
his parang loosens the comb so as to allow it to drop into the basket, and
giving the signal to his companions (who hold the other end of the rope),
comb and basket arc quickl)- lowered to the ground. In the meantime he
must defend himself with his light from the attacks of the bees in the best
manner he can, and he wisely fliakes a speedy descent." (•Horsbiirgh, p. 42.)
•Sir Hugh Low mentions a case where the Ikws were swollen all over from the
effects of the sting, (p. 416.)

“ It requires cool and deliberate courage to take a bee-hive at so great
an elevation. . . . The plan pursued by the Pakatan Dayaks, is to kindle

a large hre under the trees, and, by throwing green branches upon it, raise so
stifling a smoke that the bees rush forth, and the man ascending takes their
nest in safety.” (St. John i. 75.)

Mr. Hornaday says of the climber ; “ Le Tiac had few preparations to
make. He wore only his chawat, which he adjusted .securely, tucking- the
ends in tightly so that they would not catch on the pegs and trouble him. At
his back was securely fastened a jitah (back-basket) to receive the comb if it
contained hone)-. His torch was made up securely, and slung from his neck
by a cord, so that it would hang down his back lower than his feet. It was
then ignited and waved to and fro, until it smoked freely, and he started up.”

(p. 424.)

A detailed account of the ladder is given by Mr. Wallace : “ The men
first went to a clump of bamboo that stood near, and cut down one of the
largest stems. From this they chopped off a short piece, and splitting it
made a couple of stout pegs, about a foot long, and sharp at one end. Then
cutting a thick piece of wood for a mallet, they drove one of the pegs into the
tree [50 or 60 feet high] and hung their weight upon it. It held, and this
seemed to satisfy them, for they immediately began making a quantity of

26o

H. Ling Roth. — Natives of Sarawak and Brit Borneo,

barich, who are women, and their art consists chiefly in doctoring the paddy
by means of their dull monotonous chants and songs. The doctorship of the
men is frequently hereditary in families — the setagi, or circlet of large opaque
white and black beads, on which is strung a few small fragments of gold, and
the somfm, a number of teeth of beasts, large and small hawk-bells, and beads,
all strung together, which form the ‘ charm ’ by which the healing wonders
are performed, descending from father to son, as no doubt the most profitable
and productive articles of the ancestral heritage. Most of the females of a
village are, when quite children, enrolled among the weird sisterhood of the
barich as the mere fact of their enrolment is supposed to be sufficient to guard
them from serious illness ; but few of them ever attain skill and accuracy
enough in the necessary formuUe to entitle them to enter upon the practice of
their profession.

“ The Dyak theory of sickness is — either that it is caused l>y the presence
of evil spirits in the patient’s body, or that he has been struck b}- one of them,
or that one of them has been and enticed his soul out of his body. To expel
Hantu from the human body, and to be able to see a vagrant soul, and then
rescue it from the greedy clutches of the malignant spirits — in these things
consists the perfection of the healing art. All accomplished Dyak physicians,
therefore, pretend that they can see spirits,, that they can see the souls of both
men and paddy — for paddy has a soul also — and that their ‘ charm ’ is so
powerful, as to bring forth inimical Hantu from a sick man’s body, just as a
dentist extracts a troublesome tooth in civilized countries. The only real
medical application that I have ever known Dyaks use, are pepper and chilis,
sirih-pinan<^i and turmeric ; in slight sicknesses the two former are sometimes
taken internally — more commonly, a quid of sirih-pinang is chewed by a
friend, and spit out over the part affected, or if turmeric be preferred, a little is
macerated in cocoa-nut water, &c., and rubbed into it and over it. If the
sickness be somewhat heavy, and the doctor in his wisdom declares that there
are Hantu in the patient’s body, he thus proceeds to extract them : first, he
rubs a mess of fowl’s blood, turmeric, spittle, &c., over the part where the pain
is, and striking it gently two or three times with his ‘ charm,’ he then brings
the ‘ charm ’ down to the floor with a crack, and, sure enough, there always
roll out from it small fragments of wood, stone, cloth, &c., and these it is
which are the Hantu whom his art has dislodged. Should the sickness still
increase, however, or should it have appeared serious from its beginning, the
patient’s friends make choice of one of the two following modes of treatment
— the doctoring called Piny a, or that called Sesab,

“i. Pinya. A pig and fowd are killed, and a large quantity of rice
boiled, from which small portions are taken, and with the addition of pinang
(betel-nut), yams, &c., placed in a paddy-sfibvel outside the door of the
family apartment in the awach, or long room, as an offering to the Hantu,
that they may eat and be satisfied, and so depart. The family are confined
to their room for four days. One daya beruri (who continually beats a small
drum, and is called daya niitug), and four or five barich must be present to
give due effect to the doctoring. On the first day, two barich pretend to fight
wildly together with naked swords outside the door of the patient’s room —

• 452

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

pej^s of the same kind. . . . When about two dozen pegs were made, one

of them began cutting some very long and slender bamboo from another
clump, and also prepared some cord from the bark of a small tree. They
now drove in a peg very firmly at about three feet from the ground, and
bringing one of the bamboos, stood it upright close to the tree, and bound it
firmly to the two first pegs, by means of the bark cord, and small notches
near the head of each peg. One of the Dyaks now stood on the first peg and
drove in a third, about level with his face, to which he tied the bamboo in the
same way, and then mounted another step, standing on one foot, and holding
by the bamboo at the peg immediately above him, while he drove in the next
one. In this manner he ascended about twenty feet, when the upright
bamboo becoming thin, another was handed up by his companion, and this
was joined on by tying both bamboos to three or four of the pegs. When
this was also nearly ended, a third was added, and shortly after, the lowest
branches of the tree were reached, along which the young Dyak scrambled. . . .
The ladder itself was perfectly safe, since if any one peg were loose or faulty,
and gave way, the strain would be thrown on several others above and below
it.” (i. 85.)

“ Accidents, however, do happen ; a Lundu fell from a tree and in
consequence had a fractured foot which had to be amputated.” (S. G.,
No. 184, p. 6.) And at Mukah a man was killed by falling from a tree
{ibid, No. 201, p. 80); in neither case had the ladders anything to do with
the accidents.

“ It would be extremely puzzling to find a tree so thick, or tall, or
otherwise so difficult to climb, that the lithe and dusky native [MurutJ would
fail to reach its summit. The chances are that he will literally walk up a
slender tree in the neighbourhood with 'the aid of hands and feet, and then
find a route to the one you wish him to explore by way of the interlaced
branches so high above you. If any sufficiently stout lianas are dangling
near, he ascends hand-over-hand in a way that would delight the most
accomplished gymnast ; and if the tree so stood that the ascent could only be
accomplished by the direct way of its own gigantic trunk, then the chances
are that a stair of bamboo pegs would enable the ingenious savage to effect

his object.” (Burbidge, p. 53.)

“ Some Dyaks say the bees mistake the fire for gold and come down to
possess themselves of the treasure.” (Keppel, Meander ii. ii.) Mrs.
McDougall (p. 52) reports a similar belief.

“Though situated in the heart of the jungle these itapang! trees are
the property of individuals, and descend from father to son like any other
possession, conferring upon their owner a right to the honey and wax they
may yield.” (Horsburgh, p. 42.) “And a Dayak from a neighbouring tribe
venturing to help himself of this apparently wild honey and wax, would be
punished for theft.” (St. John i. 159.) Quarrels, the result of taking such
honey and wax, are not uncommon. Sir Hy. Keppel mentions several such.
One was a dispute between the people of Samarahan and the Sibuyaus. “It
appears that the Dyaks of Sibuyow settled in the Samarahan River several
generations ago ; and both parties have since been in the habit of takjng the

Medicine Men and Women.

261

vnryin^^ their performance with fierce and frequent slashes, here and there, in
empty space. This is supposed to inspire the troublesome spirits with a
salutary terror of the barich's powder. Then come sin^in^^ and the monotonous
beating of a single drum, and chanan^ (a small kind of gong), which lasts till
dawn of the second day. At midnight, however, the male doctor obtains the
soul of the sick man. First of all, he wraps a small cup tightly up in white
cloth, and places it in the midst of the oftering mentioned above, and then,
with a torch in one hand, and tinkling his ‘ charm ’ with the other, he stalks
mysteriously about, a la First Robber in a romantic drama of thrilling
interest, and at length brings the exhibition to a close by requesting one of
the admiring spectators to look into the cup which he had wrapped in white
cloth and placed amid the Haniii offering ; he is obeyed, and, sure enough, a
small l)unch of hair is always found in the cup. This is the sick man’s
vagrant soul {seinHn}^i) — as it appears in the e3es of the uninitiated, — to a
doctor it has the appearance of a human being on a small scale ; and the
medicine man thereupon takes it into his hand and pokes it back into the
sick man’s body by an invisible hole in his skull— but he by no means
guarantees that it will stop there. At noon the next da}’ be places a small
fowl in a portion of the exterior skin of the pinanf^' blossom, shaped like a
boat, covers it up with red cloth, and, accompanied by a chauan<j^ and a drum,
he proceeds to some small stream in the jungle and lets the chicken free by
its side. If it return to the village, the patient may die ; if not, he may
recover. This business over, the doctoring is complete, the singing of the
harkh ceases, and the patient is left to recover, as best he rna}', in the hands
of the great healer — skilled Mother nature.’

‘‘ 2. Sesah. To perform this doctoring, one male doctor and no barich
are required. The taboo“ of the house lasts for eight days, and a pig and a
fowl are slaughtered. Outside the sick man’s apartment a sckunini^^, or bamboo
altar is erected, and upon and around it are placed the eatables intended to
satisfy the appetite of the gluttonous Hanlu.'^ The lads of the village are

" " Among the Land Dyaks the Pamali Peniakit is undertaken by a wliolo village during any
sickness which prevails generally amongst the members of the tribe ; it is marked by a pig slain
and a feast being made in order to propitiate the divinity who has sent the malady among them ; in
its severest form it is of eight days' continuance, and during this period everything in the village is
at a stand still, inhabitants shutting themselves up from all intercourse with strangers. This form
of Pamali prevented my personally visiting the Br^ng and Sipanjang tribes, as they were under the
taboo when I was in their vicinity, for a kind of dysentery which was prevalent among them.

“The Pamali Peniakit is also undertaken by individuals when any member of the family is
sick ; thus, parents often put themselves under its regulations, fondly hoping that by denying
themselves for a time the pleasures of intercourse with their fellow creatures, they will prevail upon
the malignant spirit, which is supposed to have shed its withering influence over their offspring, to
restore it to its wonted health and strength." (Low, p. 260.)

® “ Once, on visiting a Sihnyow sick-room, I was struck with an old man who stood at the
vvindow and prayed aloud for ihe recovery of the patient ; at the same time he made mention of a
list of offerings about to be made, viz., one fowl, one jar, one plate, one cocoa-nut, &c." (Grant, p. 69.)

" During my stay in the house of the [? Kyan] chief, Knipa Batu, one of his children, a little
boy, was at the point of death from fever. After exhausting all their skill in applying remedies, as a
last resource the chief took a young chicken and passed it a number of times over the face of the
child, then with his most valued war sword killed it at the window, and threw it upwards from him
in the direction of the setting sun. The sword with the blood on it he then held over the face of
the child as before, with fervent invocation, desiring that his beloved child might not die. and,

Honey and Beeswax Hunting, 453

comb from the trees. At first, each party collected what the}’ could without
jealousy or disputes ; but at length arose a competition among them, and each
endeavoured to get the lion’s share either by stealth or force. During the
prevalence of bad government, neither party cared much for the Tappangs, as
the parties who got the wax were obliged to give the greater part of it to
Seriff Sahibe, and incurred great risk of being fined by liiin on suspicion of
concealment. The people of Samarahan were doubtless originally j)roprietors
of the trees; but their ancestors, of free-will, gave the Sibuyows a settlement
and a right, which have existed for probably a hundred years. It is confessed
by both parties that the Sibuyows paid something for the settlement, but
what rights were to be included in consideration of the payment cannot now
be shown. The decision was that the Sibuyows shall he the possessors of the
lappang trees below the junction, thus giving the original inhabitants nearly
two-thirds of the ground and of the trees.” (Keppel, Meander ii. 10.)

As regards the wax, Mr. Hatton speaks of ‘^several doxtui large cakes of
beeswax about a foot in diameter” (p. 150), and Sir Sp. St. John mentions a
wax taper being used by a native when exploring a cave on the Bararn. (i. 113.)

Referring to a man who was injured by a bear, Mr. R. K. Phillips writes
from the Sadong : “A Dyak in Sirnanggang was also, I hear, similarly attacked
by a bear. I believe in both cases both man and beast were bent on ol)taining
wild honey from Tapang trees, which the bears are as fond of as the native,
hence these attacks.” (S.G. 1894, P-

The bear (Ursus Malayanus) “ is very fond of feeding upon the honey of a
very small bee, called by the Dyak Knlnlut, and I have seen holes in trees
of hard wood made by the hear with its claws in its endeavours to get at a
nest of these bees. The bees usually have but a very small hole for an
entrance.” (Hose, Mammalia, p. ^:8.)

According to Sir Plugh Low (p. 316) it is this small bee which the
natives domesticate; the tapang tree bee he speaks of as being “large,
wasp-like.” (p. 315.)

Game Rights.

“ Kina Balu itself and the uncultivated spurs are portioned off to the
various tribes which surround it, each village owning the collecting and sporting
rights over the country opposite to their village. I do not think this etiquette
is ever transgressed; whenever I visited these forests, the people of the village
where I was living always took me to their part of Kina Balu.” (Whitehead,
p. 112.)

‘^The porcupines and monkeys are hunted for their bezoar stones; the
squirrels for their fur and teeth (squirrels’ teeth are used for necklace tassels) ;
bears and tiger-cats and panthers are hunted for their canine teeth, their
skins being used for war-jackets and seat mats; the hornbills, jungle fowl,
and argus pheasants for their plumes for decorating helmets and sword
sheaths ; the bill of the rhinoceros hornbill is wanted for ear pendants and
helmet crests, and crocodile teeth are wanted for ointment cases ; bears’ teeth
and boars’ tusks are wanted for charms, and the crimson horn of the Buceros
rhifigceros is used for ear pendants ; the helmet of the Galeatus is used for a
sword-buckle.” (Brooke Low.)

262 H. Ling Roth.— Natives of Sarawak and BHt, N, Borneo, ,

pressed into the service of the relative of the invalid who gives the feast,
gongs and drums are borrowed, and for two days a continual clatter is kfept
up, while at intervals the said relative attires himself in his best, and shrieks
and dances as long as his lungs and legs and arms are content to exert
themselves. The Dyaks really seem to consider dancing as a part of divine
service, attributing to it some mysterious and wholesome efficacy — the ‘ why ’
and ‘ wherefore ’ in the matter being, as usual, thought to be quite unworthy
of rational and sensible folks, who, like themselves, have had wise and clever
ancestors to establish for them salutary institutions. On the first night of the
doctoring, the patient’s soul is caught as in ‘ Pinya^' and on the second day
his body is washed with cocoa-nut water by the doctor — a very remarkable
custom, as, in general, the Dyaks seem to think that unwashed bodies,
unkempt hair, and a shut- up apartment, are the best means of obtaining
health both for themselves and others.

“ 3. There is yet a third doctoring, called Nyibaiyan, but it lasts for
only one day, and only one fowl is killed. IVo baricli conduct it, and chant
aw^ay as usual ; but no process occurs at it that is worthy of notice, and it is
held only in cases of slight indisposition.” (The Rev. W. Chalmers in “ Mr.
Grant’s Tour.*’) ^

laying himself down beside the unconscious little sulilerer, indulged in the wildest paroxysm of
grief.” (R. Burns, Jour. Ind. Arch,, p. 146.)

“ On the Quop river we passed, in the course of our walk to-day, a small plaited basket of
viands swinging on a tree, containing rice, salt, and other uninviting condiments. They were
placed there in consequence of a chief's wife being sick, and intended as an appeasal to the Anius,”
(Brooke i. 31.)

“ Usually in the case of a person suliering from some long illness, who wishes to make an
ottering to the gods when the omen has proved favourable, a small animal is placed in a cleft stick
outside the house together with a few eggs and sometimes a fowl or so, in order that the spirits may
regale themselves thereon.” (IIo.se, J.A.I. xxiii. 163.)

" Several times in the forest at Pula Tega near the beach I have seen curious little models of
houses ; in the inside w'ere coconut-shells and little grass trays containing tobacco ; these little
buildings have been erected by the fishern en, and contained offerings to the hantus, to ensure good
luck in the fishing season. In the Kilias, amongst the mangrove-swamps, are many of these hantus’
houses : some have even models of cannons at their doors. My men would not touch anything
belonging to them, declaring that the ‘ hantus’ would bring about ill-luck if they were to do so.”
(Whitehead, p. 80.)

When, at Banjarmassin, one of Beeckman’.s officers was taken ill, the natives wished to curt;
him by making offerings. "The manner of these offerings is thus: When a person is very ill
(especially in the condition Mr. Becher was), imagining him to be possessed, they buy the aforesaid
provisions [fowls, rice, and fruit] ; and, having dressed them with as much care as if they were to
make a splendid entertainment, they carry this banquet into the woods to a certain house, or shed,
built always under the largest trees near the water side, where they leave it. As to what ceremonies
of prayer, &c., they use on this cccasion, I know not particularly, only that they invite the devil
very kindly to it, assuring him that it is very good and well dress’d, and begging him to accept it
Now these woods are so full of monkeys that if never so much was left at night, they would devour
all before morning, which these ignorant creatures believe to be eaten by the devil : and if the person
recovers they think themselves very much obliged to him for his civility and good nature, and by
way of thanks they send him more : but if the {^rson dies, then they rail against him, calling him a
cross, ill-natured devil ; that he is often a deceiver, and that he has been very ungrateful in accepting
the present and then killing their friend. In fine, they are very angry with him. 1 saw one of the^
houses on the banks of the narrow river (where we pass’d almost daily under a vast tree, which is
called the devil’s tree).” (Beeckman, p. 119.)

* No enterprise can be undertaken with any chance of success, no marriage can take place,
uu child can born, no sick person be cured, no dead person be buried, nb one can even die in

454 Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

Dyak jing Kuan or Shuttle.

With tengang string. Used in net weaving.
(Brooke Low Coll.)

FISHING.

Seines and Nets.

Mr. T. S. Chapman, one of the ablest officials of Sarawak, describes
net-fishing as follows: “On the .sea for miles on either side of the mouth of

the Kalaka river three kinds of nets are used, viz., ist — Pukat China ; 2nd

Pukat Malay u, or pukat iarik ;

The Sulcnng. The Pukat China is a
net nine feet deep, and the other day
I fished with one 900 feet long ; its
mesh is half-an-inch long, the whole
length of its head when in the water
is supported by floats : its foot is not weighted, but drags on the bottom. It is
used as follows : Having been laid on layers in a boat, and the boat having been
paddled quietly in shore until sufficiently shallow for a man to stand with
breast and head above water, two of the fishermen jump out, one holds the
net, the other with a long pole stands ready to beat the water; the boat then
paddles oft nearl}' parallel to the shore, letting out the net as she goes on, and
when all is out, another fisherman with a couple of beaters jumps into the
water, the former holds the end of the net whilst the latter immediately
proceeds to beat the water along the shore. The fish are roused and
frightened from their favourite haunt amongst the broken water close in shore,
and dart out to sea, but meeting the net are entangled in its meshes. The
fishermen holding each end of the net gradually advancing to one another,
the beaters contract towards the centre, which is now taken up by boat, and
to which eventually both ends of the net arrive— then comes the exciting
part— two men stand up in the boat and jiaul in the net head and foot at the
same time, laying it ready on layers for the next cast, and as the net comes in
so do the fish entangled in it.

The Pukat Malayu, or put ak tank, is a' net of one inch mesh, generally
180 feet long ; the head and foot ropes are kept apart by a series of sticks
called rakuhs, sixteen or eighteen inches long, fastened at intervals of about
five feet ; to the head and foot ropes are fastened a number of net bags, about
two feet deep, joined to one another. This net can be pulled by two men,
and there is no necessity for a boat. One man enters the water up to his
middle, holding one end of the net, and drags it along parallel with the shore ;
another man holds the other end, and walks along the shore sufficiently quick
or slow so as to permit the net to continue in a semi-circle; after proceeding
for some distance, the man in the water wades on to land, bringing his end
of the net with him, and then both drag it high and dry. The fish are found
securely caught in the net bags.

“ The Sulering is like the pukat, but it has no bags, and is only half an inch
mesh, when dragged it bellies out, and it is used for fishing the smaller kinds of
fish. All the three kinds of nets are made of good strong twine and are tanned
with the bark of the suntak tree, which abounds in most of our low jungles.'

* Mr. Brooke Low speaks of ihe j ala, or casting net, in ordinary use being ol ten^an^
be o^tafned^ it. and weighted with htones if nothing better'^is to

Medicine Men and Women, 26]

Once Mr. Grant met “ an old chief, who was very ill. The maming, or
(lodor, on this occasion was really a woman. She was pretend iiifjf to draw
bits of wood and needles out of the poor man’s stoinaeh ; and as the old hag
would feel, and at last suddenly sei;:e hold of a hit of skin, and pretend that
she had caught tl^ malady (viz., a chip of wood), the prostrated chief, who
tlioroughly believed it all, observing me smiling, said, ‘Ah ! you don't believe
ill this ; but she is doing me a great deal of good ! ’ Then, to see a i)arty of
these doctors feigning to draw, by hand, an evil spirit or a malady from a
person’s bod\' is very ridiculous. At times you will find a circle of them
dancing round and round, like jumpers, and pretending to catcli evil spirits.
‘ I've got him ; cut him down — cut him down ! ’ Dyaks, however, are fond
cMiough, when they are really ill, to come to Europeans for medicines; but
the use of these by no means weakens their belief in their practices. ‘ A
different race a different custom,’ ® they say. A Dyak had lately to undergo a
dangerous operation, and the doctor (Mr. Criiickshank) put him under
chloroform. Another Dyak, who witnessed the operation, wishing to explain
the effect of the chloroform on his friend, said ‘ his soul left him.’ ” (p. 71.)

“ The doctrine of sickness held by all the Dyaks is that it is caused by
the absence of ‘principle of life,’ Semangat, which has been abstracted from
the body of the patient l.)y an inimical antii. The Land Dyaks seem to think
that a man has but one Seninngaty or, as they call it, Scuniugi, and the form
which, it assumes to the eye of the vulgar is that of a buiu:h of human hair;
to the initiated, however, its appearance is that of a living human body. To
their paddy a Sciuiiugi is also assigned, and it is an object of their feast to
doctor this living principle Avhen the growing paddy is blighted or sick, and to
retain it in their store-house when the harvest treasures have been gathered
home. It will amuse you to hear how a Quop Dyak lost and regained his
Scmiuigi.

“Last August, a young married man named Si-Kisar, while going through
the jungle, saw a squirrel seated on the large projecting roots of a lofty tree
which overhung a stream. He threw his spear at it, and thought he had
struck it. On running to seize his spoil, what was his horror when he saw

peace without the presence of some liliavs. On these occasions these women sing several days in
succession, or speaking more correctly they yell at the top of their voices, accompanying themselves
on a tambourine which they strike with their fingers ; at the same time they prophesy. All this is
accompanied according to the object of the ceremony, by various juggleries ; thus, for example, they
distribute unhusked rice on the ground, then they besprinkle with water several times the object for
which the assembly has been called together. At intervals in a low voice and with composed
features they pronounce some mystic prayers, then from lime to time they invoke with loud shouts
the antang bird {Falco pondiceriantts) or other spirits. All these ceremonies, which generally last
several days, are accompanied by feasts and amusements, such as music, dances, discharges of
guns, &c., &c., and there is also a considerable consumption of arak, or failing that another intoxi-
cating liquor which is prepared by the Dyaks themselves, and is called ' by them.

(S. Muller, ii. 364-5.) The word biliau, female manang, probably has some connection with the word
pdian used by Archdeacon Perham for the ceremony itself. — H. L. R.

® " Whilst visiting Ubong, who was sick, Bishop Chambers met a female manang, who assured
him she had been to the infernal regions, and had a stone, by means of which she could tell
everything that had happened. The manangs do not believe their own assertions, but impose on the
people in a degree. Even Labba thought the Bishop had a glass which would tell who had taken
i^ome money he had lost.” (Gosp. Miss, ist May, 1859, p, 68.)

Seine Fishing.

Wc have a smart little boat, a crew of six ^ood men, clever and keen at
fishing, and the three kinds of nets are carefully stowed. The tide began to ebb
as we left, and by half-ebb we had arrived at a good place. We agreed to take
a cast or two, and we soon pay out our Pukat China. The water is in a lovely
condition, being discoloured, and minute shrimps huhok leap about in millions.
One beater is out thrashing the water, and the ends of the net are gradually
closing. All is laughter and excitement, a large fish has struck the net, another !
another ! pull ! pull ! close in 1 close in ! and soon we are hauling up the
dripping net into the boat, and with it tish of numerous kinds, big and little,
now a tortoise, now a turtle, now a silnar or grey nuillet, and, hallo! what’s
this ? and, with a terrific ripple and plunge, in topples a shark, some six feet
long, gnashing and snapping. Now there is great excitement— the fierce fish
snaps at all who go near him, and faith we are at close quarters, and it is not
so easy a matter as some may think to kill a shark under these circumstances.
The fish is entangled in the net, and we cannot cut at him without spoiling it.
At last after many futile efforts, one of the party, against all advice, springs on
to the shark and endeavours to get him free. The shark gives a powerful
twist, gets his head loose, and in a twinkling has bitten our brave comrade in
the shoulder, tearing the flesh off nearly to his elbow, and laying bare his
muscle. It was the last bite that shark ever made, for, being free of the net,
spear and parang soon settled him. Our friend with the torn shoulder has
fainted, but I soon rouse him up, and after carefully washing the jagged
wound, I sew it up and apply Friar’s balsam and bandages. He is a fine,
healthy, young fellow, and I am glad to say his wound subsecjuently healed

beautifully On qimping, they clean and dry^their fish over fires

kept low and smouldering. This dried fish is most excellent, and with proper
care will keep for a fortnight.” (S.Q. No. loo.)

Another account of this sort of seine fishing, for catching pomfret fish, is
given by Mr. Gueritz. It is the method used by the Hintulu Malanaus. “ The
barong (boat), used for this fishing, is especiall}’ adapted on account of its
beam and short length, to resist the heavy seas which are so prevalent
on the river bars along the coast. The common measurement of ' a barong is
about thirty feet in length, and eight feet beam. It has a crew of from eight
to twelve men, who propel the boat with oars of eight feet long, and very
broad blades. Their mode of rowing is very different from what one has been
accustomed to, their stroke being very short but deep, and they pull with a short
jerk instead of a long swing, and it is quite surprising at what a rate they send
the heavy looking boats along. The men sit on separate boards, sloping away
towards the bow. A most uncomfortable seat, and very awkward if one misses
his stroke, or the rattan with which his oar is fastened breaks. The boat is
also supplied with a tall mast and a large square sail. On the port side are
rigged two strong stanchions, with a cross bar, on which the net is rigged.
The net itself is forty two feet in length, and thirty six inches in breadth at
one end, from which it decreases to a breadth of about two feet. This net is
stretched across two poles, in the form of a triangle. These poles are then
laid across the bar and the two ends fastened by a catch in the boat. On the
starboard side are also two stanchions, on which the mast, ike., cS:c., are laid

264 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

the apparently lifeless form raise up in the shape of a dog and walk a little
distance, when it sat down on the trunk of a fallen tree in the form of a man.
The body, hands, and legs were of many colors, and there was no head, the
body being merely pointed at the top. This was the ‘antu’ of a man who had
lost his head in war. These spirits have the pow'er of assuming the form of
men, beasts, etc. ; and are very spiteful. Poor Kisar ran home, and immediately
fell sick of fever. His father, who is the great dyak berruri (male doctor) of
Quop, directly rubbed his bod}' with a mixture of spittle and tnmu (a yellow
root), and set off into the jungle armed with his StJifrtgci, a large hawk-bell, the
sounding of which is a mark of grief. With a light grasp over the vagabond
soul, he hastened back to the village, and sure enough by the next day Si-Kisar
had recovered.

“Another Land Dyak idea of sickness is, that it is caused by the presence
of antn in the body. One of my Quop Dyaks, Si-Rugi by name, was attacked
by inflammation of the bowels; his grandmother insisted on sending for the
old doctor just alluded to, Pa- Kisar. A fowl was killed, and the lad’s stomach,
as he lay on the mat, was rubbed with a filthy mixture of its blood, Pa-Kusar’s
spittle, and timii, A jurat, charm composed of pig’s teeth, Seta^^af magic
stones, etc., were shaken over the part doctored, and then brought to the
floor with a crack. The doctor removed his hand and the charm, and sure
enough (at three separate tirncvs) there lay on the mat a flinty stone, a siflinter
of bamboo, and a small roll of dirty rags. These were proclaimed to be antu
which Pa-Kisar had just extracted from the lad’s stomach — we, indeed, saw
only rags.” (W. Chalmers, O.P., p. g.)

Here is a case in point. Bishop Chambers writes: “I found Anggi’s
wife in a high state of fever, shrieking and rolling about in agony. The only
reply I could get to rny questions as to her disorder w'as, ‘she had been struck
by a spirit, and was in pain everywhere.’ I thought she must have eaten
something poisonous, as I could not imagine that exposure even to the worst
malaria for so short a time would produce such results, so I sent for one of
the women who had been with her in the jungle to discover, if possible, what
it was. But Tibi would not have it so, — ‘ It is true we had been looking for
mushrooms, but we found none: we had eaten soni,e fruits and leaves, but
they were wholesome. I saw the demon, he was crouching down ; we fled
and paddled with all our might, and got home in this state.’ She herself was
ill. One of the men who had been left in charge of her said that during our
absence a hantoo or ‘ghost’ had come to the river’s bank and pelted them,
but the other man denied this assertion.” (Miss. Field, 1867, p. 72.)

“ The underlying idea of being made ill by inimical people is exemplified
in the following story by Mr. Grant : “ I had a good lot of Becharas to settle ;
one was of rather a curious nature. A Dyak of the Serin tribe was cutting
down jungle to make a new farm, but a Bukar Dyak, whose land marched
with the former, laid a claim for the nevvly-cleared land, and to assert his
claim placed a farmhouse on it. Soon after, two men, near relations of the
Serin, died, and their deaths he (the Serin) attributed to evil agency. His
idea was that the Bukar had invoked the devil to lay his spells on the deceased.
The Serin Dyak now asked permission to retaliate by the same means (that, I

456 H, Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

when not in use. Each boat owns about seventy rattans of sixteen fathoms
long. These rattans are sunk with a stone at the end. A bunch of nipa leaf
is fastened to the rattan, at five fathoms depth, and it is floated by a piece of
the nipa stalk. Under these leaves the fish collect, to enjoy the shade. The
fishing now commences, the men row up to a rattan, and as they pass it, a
man standing in the stern catches the nipa stalk, at the end of a hooked
pole which he holds. He pulls it gently towards him, until he cap •make
out the leaf below, when he sees whether there are any fish or not. If
there are, the net is then let down. He then fastens the stalk to a long
rattan, which he hands across the net to a man standing in the bow,
the boat then makes a short circuit, during which the man in the bow
gently pulls the leaf up, so as to come across the net; when just over
the net, three men dive underneath, one on either side and one in the
middle, and drive any straggling fish into the net. As the leaf comes over
the net, the men in the boat, who have all been standing on the port side,
make a rush to the starboard, which brings up the net with the fishes
enclosed." I was amused at seeing one of the divers who remarked a rather
fine fish making away. He dived after it, and after chasing it for some
distance without being able to turn it, came up with an riggrii'x ed countenance
and said, Diya tida makn. During the sail back, the fish are divided, and then
commences the pieparation of the L niat, of which I partook and enjoyed.
Uniai is simply raw fish, which has been very carefully scraped and cleaned, it
is then cut into thin stupes, and dried for about half a hour, whem it is eattui
with the biiiih bauuuig and pearl sago. The Bintulu men dive and drive the
fish into the net, while the Muka men are content to let the fish follow the
leaf or not, without attempting to drive in the stragglers. I wonder if this
has anything to do with the saying here,/ that a shark will not touch anyone
between Semalajau and Tatau. In the memory of the oldest man here, no
fisherman has ever been taken between those two rivers, although the
Bintulu men very often come in contact with them whilst diving.” (S.G. 130,
P- 30-)

Another kind of net is the rambat. It is a circular casting net, loaded
with leaden or iion weights at the circumference, and with a spread sometimes
of thirty feet. Great skill, acquired by long practice, is shewn by the fisherman
in throwing this net over a shoal of fish which he has sighted, in such a manner
that all the outer edge touches the water simultaneously; the weights then
cause the edges of the circumference to sink and gradually close together,

« A curious custom is reported to exist on the Kalaka river : •• The jun^kat fishermen have not
had very big hauls of fish lately. In some cases the men do not go out to their nets at all, because of the
poor takes, kjiingkai house, to those who are unacquainted with this mode of catching fish, is well
worth a visit. There is a curious superstition, to the effect that one must be careful to avoid the
mention of the names of any four-footed beast while in the house, for there is a legend, that whoever
does so. will have his head twisted face backwards, and the spirits, to vent their wrath, will tear and
bite the tails and sides of the fish ; should this happen, the baku of ih^jungkat must be beaten with a
collection of various kinds of leaves, such as giwang pinang, mainang phiang, ikaUikat, nipulut babi, &c. :
accompanied with incantations, before any more fish can be caught. Even now the Malays are very
particular about this custom of refraining from uttering the name of any animal whilst engaged at
the jungkat work.” (Kalaka Notes, S.G. 1894, P- 169 )

Medicine Men and Women.

26s

suppose, of erecting a shed on the Bukar Dyak’s farm). I could not help laughing
at this odd fancy, although I had heard of superstitions in a less developed
form in more civilised lands than Borneo. At first, not cjuitc perceiving how
(he deaths had occurred, I pointedly asked the Serin whether the Bukar had
killed, poisoned, or committed any personal injury on the deceased, so as to
have caused their death, and he answered, ‘No, he had noL"’ (p. 20.)

Mr. Grant (p. 94) relates the following curious superstition as existing
iiinong some of the Land Dyaks “about a certain HLintu tree. If a man
happens to cut this with his sword he is immediately enchanted, and the
attraction of the tree is so great, that for hours and hours he cannot lielp
moving in a circle round it, and it is only when the spell is exhausted that the
unfortunate man can get home.”

“ Walking through a jungle between the villages of Sennah and Sudoish,
a large snake crossed our path ; and when I enquired of the Sennah Dyak,
Pa-Benang, who was walking before me, his reason for not killing it — his
parang having been drawn, and his arm arrested when raised to strike — he
told me that the bamboo bush, opposite to which we were then standing, had
been a man, and one of his relations, w'ho, dying about ten years previously,
had appeared in a dream to his widow, and informed her that he had become
the bamboo tree we then saw', and the ground in its immediate neighbourhood,
and everything on it, was sacred on this account. Pa-Benang told me, that
in spite of the W'arning given to the w'oman in the vision, that the Dyaks
should respect this tree, a man had once had the hardihood to cut a branch
from it, in consequence of w'hich he soon after died ,* his death being con-
sidered by the tribe as a punishment for his sacrilegious act. A small bamboo
altar w'as erected before the bush, on which were the remnants of offerings
which had been, but not recently, presented to the spirit of the tree.” (Low,
p. 263.)

Manangs — Sea Dyak Medicine Men.

“ The manan^'s or medicine-men of the Sea Dyaks rank next in importance
to the Tnali Rtimah or village chiefs, and it is b} no means an unusual thing
for the medicine-man himself to be the chief of the village in which he resides.
There is nothing whatever to prevent him becoming so, provided he be
popular ; but to be popular he must be a faithful interpreter of dreams and a
pow'erful exerciser of evil spirits. The entire system of the manang is based
upon superstition and imposture supplemented with a smattering of herbalism.
His reputation depends upon the number of cures he is able to effect ; or, in
other words, upon the trickeries his superior cunning enables him to practise
upon the credulity of the people. The manang is an hereditary institution ; it
does not necessarily descend from father to son, but it is usually confined to
the family.®

® '* Many of the priests are the blind and maimed for life, who by following this profession are
enabled to earn a livelihood.” (Sp. St. John i. 63.)

I have now got a blind man living with me. I heard that the Manangs, or spirit doctors,
wanted to get hold of him, so one day I asked him if he really was going to become a manang ? He
replied, ‘ Yes, I suppose so ; but if I only had eyesight, catch me becoming a manang.' ” (Cross-
land, Miss. Life, 1874, p. 95 )

Fishing Nets and Baskets.

457

encompassing the fish, and the net is drawn up by a rope attached to its
of which the fisherman had retained in his hand. The

himself in the bow of a small dug-out,’ or canoe, in which a European could
scarcely keep his footmg at all. The nunbat can also be tlirown from the
bank, or the beach, and is used m fresh and salt water. Only small fish and
prawps aie caught m this way. Prawns are also caught in small kclongs xsith
very fine sp it bamboo nets; but a method is also emploved in the Prunai
ri ver which I have not heard of elsewhere. A specially , .repared canoe is made
use of, the gunwale on one side being cut away, and its place taken up by a
flat ledge, projecting over the water. The fisherman sits padilling in the stern
keeping the ledged side towards the bank, and leaning over so as to cause the
said ledge o be almost level with the water. From the same side there
pioject.s a long bambii, with wooden teeth on its underside, like a comb
astened to the stern, but projecting outwards, forwards, and slightly upwards
the teeth increasing in length towards its far end, and as they sweep the
sill acc of the water tlie startled prawns, shut in bj- the bank on one side, in
their efforts to avoid the teeth of the comb, jump into the canoe in large
(piantities. (Treacher, Jour. Straits Asiatic. No. 20, j). 53.)

“Tlie scoop net is used chiefly by the women, who arc fond of
wading up the shallows, net in hand and basket snitong, slung from the
shoulder, scooping up the prawns and pertwinkles, &c., that come in their

way. Sometimes they drop the fish into a hollow gourd which they carry.”
(Brooke Low.) ^ ^

On the Sarebas river “the Ikan biintal, during the dry season, comes up to
spawn. It IS supposed, just below Tanjong Asam. The Malays and Dyaks,
chiell)' the latter, collect in large sumbers, as manv as fifty and sixtv boats
have been counted together, and the fishermen use hand nets of a peculiar
shape called ianggok, with which they scoop the fish up, out of the shallows,
mto their boats. When in luc*k the takes are very large.” (Batang Lupar
Notes, S.G., 1894.) ^

“ The Sadak IS a sort of shrimping net, conical in shape, and stretched on
a hoop of cane with a handle. It is from eighteen to thirty inches in diameter,
and is used, generally by one wading, to dip. into shallow pools and. dark
corners along the river banks, for any sleeping fish, or
fish that may be hiding.” (F. W. Leggatt.)

“The Serangkong is a conical basket made of
split bambus or ribs of palm leaf. It is about two
feet in depth and fifteen to twenty inches across,
without a bottom, and having an opening at the top.

It is used by a person wading along the banks of the
river, who gradually sinks it in any likely little pool
and presses it closely down to the bottom. He then
passes his hand through the top and grasps any fish
that may have been enclosed, transferring them to his

boat. This basket is generally used in the lower Serangko.xg Hand Fish

waters for prawn fishing.” (F. W. Leggatt.) ,

• o \ (From a Sketch by Mr. Leggatt.)

266 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

To ensure success in his profession his cunning must be of a high order,
otherwise his rogueries would be detected and his services discontinued. Tl^e
more effectually to shield him from the possible revelations of a too prying
curiosity he envelops himself and his belongings in a cloud of mystery. As it
would be ruinous to him were his box of charms and devilries exposed to
public view, he announces the punishment of blindness to any human being
venturesome enough to peep into it.” (Brooke Low.)

“ When the Dayaks are questioned as to their belief in these easily-
exposed deceits, they say no ; but the custom has descended to them from
their ancestors, and they still pay these priests heavy sums to perform the
ancient rites.” (Sp. St. John i. 62.)

“ There are two descriptions of manan^s, the regular and the irregular.
The regular (manan^ aniiu) are those who have been called to that

vocation by dreams, and to whom the spirits have revealed themselves. The
irregular {manan^ dirt) are self-created and without a familiar spirit.

“ The regular are male and female manan^ laki and manang indn, and also
manau^ hali, or unsexed males, of whom more anon. When a person
conceives a call from the spirits he bids adieu for awhile to his relatives,
abandons his former occupation, and attaches himself to some thorough-paced
uiauan^, who, for a consideration, will take him in hand and instruct him
until he is fully qualihed to practice on his own account. It is not enough,
however, for him to simply say that he feels himself called ; he must prove U)
his friends that he is able to commune with the spirits, and in proof of this he
will occasionally abstain from food and indulge in trances from which he will
awake with all the tokens of one possessed b}' a devil, foaming at the mouth
and talking incoherently.” (Brooke Low.)

“The nianaitf( looks upon a sick person as being possessed with an evil
spirit, and as long as this evil spirit remains in possession the patient cannot
regain his health ; he conjures it to depart ; if it be obstinate and will not go
he summons his own familiar spirit, and requests it to show him in what way
the tormentor may be prevailed upon to take its departure. He acts upon its
suggestions and propitiates it with sacrifices; but if it still prove obstinate and
refuse to budge, the nianan^ admits his inability to deal with it, and some
other wizard is called in who is believed to have at his command a more
powerful familiar. Whether the patient live or die tire manang is rewarded
for his pains ; he makes sure of theit before he undertakes the case, for he is
put to considerable inconvenience, being fetched away from his own home and
obliged to take up his abode with his patient ; he can therefore undertake
only one case at a time, but to it he devotes his whole attention. He takes
his meals with the family, and in other ways makes himself quite at home.
If a cure be effected he receives a valuable present in addition to his ordinary
expenses. Herbal remedies are frequently administered by him, and a diet
enjoined. Such treatment works wonders in all simple disorders, and not
unnaturally, but to enhance the value of the cure, spells are muttered and
cabalistic verses recited exorcising the foul fiend that is tormenting the body.
I have known manangs to have administered in this way European medicines
procured from the Government dispensary, for they are wide awake and ready

458 H. Ling- Roth. Natives of Sarawak and Brit. N. Borneo.

Two or more men hold th;« l-.»f ’ <.u closed at the ton

the water until they think n„,„e fish have bTen enXsed’' T “f’’’"!!'’
the hank and the hsh removed.” (F. W I eeeatt ) drawn to

threJ'to b';™™ il.",'r„Lr«'t'f "'7 '’-'“^*->"t-».td.a.balf ,„

shaped, liaving the la.ttom tiinehe I It is.Boat-

aiottg the shallow, sl^-gish w.a;:r1,,'7he'’r;i:.' ” ^S^^^Sat’tV'''^

Titha Fishing.

ie w;th'7i:e‘«7'r:r';,t™ 'is ? 'r,'"

stream to poison its waters and ’ f “ '* ‘"‘a'' <">» the

surface. rn^^m/or bask"

of the river to puevtt Jhe t ^0? H ">«^dh

brings his own tuiai—a bundle or two ’ A kr P®’"''®"

sport would b over o si " T’ P' ^ ^^e

in the water in the bottom of Th""^ 'i**^*^ ^‘”^’nier out the root and soak it
hands are readj-, 1 p^ed , when all

canoes after a short iiause bem'n t I h stream, and the

fish rise to the u kce Lv 1 ' i "'f »he

neverthele.ss, imtillteTn 1 ;;; ’"-y

join in ,he sporl and scoop up ,hc small fr,‘ whh i'liincs'"''!, l''f 777"
by custom to hurl the spear at the fish • anv^ . Ja forbidden

of this rub is punishal* hy fine.- ' ,ii;7k; 1.7 “ ""

bundt'rth7'th1ck7'777 o'f"77a'n-7 '7"

and hard. . 77d7“ ' tnTf "" ."7 '°”S-

clubs* beat a lively tattoo on th ' f n* bundles. Por an hour sixty
of the boa's. ' Ab‘ t tr ^he edges

boat, and into this the tl '"to each

when reduced to shreds it is fiTr^h t° t'"'® =

out of the tuba had ' When water was squeezed '

Malays procure luLps of cv’hh^ "PPf like soap-suds The

made quite murky." (Hor,.7da, ”p jS* " '” “ '*

eage;7;i7'Z„ti™r7arc1„g7hS

r:;iat7i:7eThTr77i:i:-^7T^‘""7“-^

special prq,amtio„." (Treacher, j;ur. St,7L As7L,‘b'’s'oc! Ntir'i";; ^
H,ghne.ss says the spears are barbed and furnished with’^bu^nt

Medicine Men and Women,

267

at all times to avail themselves of remedies of known efficacy. Every regular
vianang is supposed to be attended by a familiar spirit who is good and powerful ;
but it often happens that the evil spirit is the more powerful of the two, and
when this is the case the sick man cannot recover, and death ensues. By
death they understand the flight of the soul out of the bod)’. When a person
complains of pain in the body the familiar will often suggest that some
mischievous devil has put something into him to cause the pain. The manang
ill therefore manipulate the part and pretend by some sleight of hand to
draw something out of it, a stick, or a stone, or whatever it may chance to be,
which no doubt he has previously concealed about his person, and he will
hand it about and exhibit it as the cause of the pain in the body which he has
thus been able to remove without so much as leaving a mark on the skin."^

“ On other occasions if the disease be internal, the manang calls together
all the friends of the sick person, making, with the assistance of others
j)laying on gongs and tomtoms, a deafening noise sufficicMit to kill a person in
ordinary health. He pretends to converse with the spirit which troubles the
afflicted person, or he pretends to fall into a trance, during which his spirit is
supposed to wander about in the spirit world to And out what is the matter
with the patient.

“ His method of treating diseases is not very conducive to tlu^ restoration
of health, but if the strength of the person is sufficient to bear him through,
it is well ; but should the patient die no blame is attached to the manang, but
it all devolves on the malignant spirit, who is certainly not so black as, on
these occasions, he is painted.

“ Once during a journey up the Rcjang river a w'i;jard was called in to
visit the sick wife of one of my companions. He was dressed in war
costume and wore his side-arms. The sick w^oman was seated close to
where he was standing. The room was crowded with people and but
partially lit with a single torch. The gifts w'ere hung up in a row under a
cajang canopy and ISua Dieng, the conjurer, wais to cast out the devil who
was tormenting the woman by the help of his familiar Avun Lalang. The
first thing for the wizard to do was to discover through the instrumentality of
his familiar whether the woman was destined to die. Ihing satisfied she
might yet live he conjured his familiar to discover to him the evil thing that
was vexing her body, and after a great deal of mystery and exorcism he
gingerly exhibited between his finger and thumb a ball of moss wdiich he

^ '* In ordinary times they pretend to work the cure of the sick by means of incantations, and
after blinding the patient’s eyes, pretend by the aid of the spirits to draw the bones of fish or fowls
out of their flesh.” (Sp. St. John i. 62.)

'• To increase their authority, they do not hesitate to declare that they have predicted every
event. No accident happens to man or goods of which they do not say that they had previous
warning ; and a sick man scarcely ever calls upon them for their aid when they do not tell him that
for some time previously they had known he was going to have an attack. . . . tor getting back
a man’s soul he receives six gallons of uncleaned rice; for extracting a spirit from a man’s body,
the same fee, and for getting the soul of the rice at harvest feasts he receives three cups from every
family in whose apartment he obtains it. The value of six gallons of unclcaned rice is not very
great, but it is the sixtieth part of the amount obtained by an able-bodied man for his annual farm
labour.” {ibid i. sox.)

Tuba Fishing.

459

bamboo staffs, so that m the event of the fish being wounded the bamboo
floats and is easily recovered.” (i. 92.)

“ It often takes place at night by torchlight, the multitude of boats
floating about on the dark river, each with its torches, throwing into strong
relief the dusky and nearly naked figures of the crew, and partially lighting up
the distant gloom of the forest ; the glancing of the paddles,' the hushed
motions of the rowers, the erect figure of the spearsinan with his three-pronged
spear, as the little canoes float over the dark river and beneath tlu' high over-
arching trees, or dash on with foaming speed amid the yells of the crew and
urged by the contending efforts of rivals to the capture of some large fish,
dimly seen struggling at a distance, form a singular and interesting spectacle.”
(Horsburgh, p. 41.) “Sometimes as much as a couple of tons of fish are
taken in a few hours by this method, which in no way renders the fish unfit
for eating purposes; it is alwajs a great event and hundreds of boats
crowded with the fairer sex turn out to see the fun— the sight reminding one
somewhat of the Cam in the May week.” (Hose, J.A.I. xxiii. 160.)

Anybod}’, whether contributors of tuba or not, m.iy join in the sport of
speaiing the fish. But as it is only just and right that those who have
contributed the tuba should obtain some advantage, this is secured by placing
a fence see below across the river at some distance below the sjiot at which
the tuba was beaten. This fence is made by firmly planting small posts,
banibus, &c., the rows of posts from the tw^i banks converging towards the
centre of the stream where a gap is left. In this gap is fixed the selamban.
The selambau is a large triangular shaped net of coarse strong line, almost flat,
but rather baggy at the mouth,Jn length from ten to fifteep fathoms, and five
to ten broad at its mouth. Along each side are a number of lines for drawing
It up to the surface. In the anne.xed sketch a a is the fence from the
banks to the mouth of the selambau c ; b b are two stages built on top of

Occasionally used when Tuba
Fishing.

(From a Sketch by Mr. Leggatl.)

In water used with selambau.
(From a Sketch by Mr. Leggatt.)

268 H. Ling Roth,— Natives of Sarawak and BriL N, Borneo,

claimed to have found in her head. His. face was now a picture of horror as
he offered to introduce this noj^ious thing into someone else’s head, driviiifr
this other person nearly wild with terfor until th^e latter was reassured by
seeing it flung out of the window.

“ Another form of cure is similar to that well-known one of sorcery found
in Europe, and was witnessed as follows: — A son of Unate, Laghieng by
name, a boy of tender age, was suffering from some disorder of the stomach,
whereupon his mother quickly procured the services of a manan^ bali (here-
after described), who made effigies of mother and child by means of bundles
of clothes. The effigy of the mother wore a mask, earrings, jacket and
turban ; that of the child, with beads for eyes, a turban, and a scarlet chawat
(loin-cloth) was placed between its legs. The gifts of the ‘ devil ’ were
hanging in a row under a cajan^f, and consisted of Unate’s shield decorated
with human hair at the one end, and his war jacket of panther-skin adorned
with horn-bill plumes at the other end, w'hile in between were the wife’s
waist-beads and showy clothing. The object of the witch was to persuade
the devil to accept these bribes and leave the boy to recover.” (Erooke Low.)

“ I observed one of the Sibuyow customs somewhat new to me. A child
was sick, and, as a charm, a straight stick, six feet high, was stuck in a
water-jar before the door of the apartment in which it la)’ : leaves, surmounted
by a Battick handkerchief, crowned the head, and the stem was twined with
a chowat or waist-cloth. On inquiry, I learned that it was a charm, and that
a ghost or fairy (antu) would descend and make known the best cure for the
child — either in a dream, or whilst they were awake, they could not be certain
which.” (Sir Jas. Brooke, Mundy i. 303.)

“In the evening near the Lingga we witnessed a poor sick woman being
doctored. A decorated seat had been placed for her on the outer part of the
house, and here she was seated, surrounded by eight of the doctors, who were
dressed in gorgeous clothes, and some in female costume. An umbrella wa?
over the patient, and the doctors paraded around her, giving utterance to a
monotonous kind of chant. In the first circuit they placed their hands on
their heads, and the second on their eyes, the next on their mouth ; and so
on, until they reached their knees ; after which they lifted the woman from
her seat, and swung her to and fro. This lasted for three hours, when I thought
she would have died from exhaustion. The doctors were howling all night
outside her door, and we heard she was better next morning. So much for
imaginary satisfaction.” (Brooke i. 94.)

“ In cases of sickness a certain kind of altar is erected near the sick
person’s head, offerings are put on it, and a single gong beaten all the while.
Then the priests sprinkle the sick man with blood, and make certain marks
on him, as well as on his relations. No inmate of the house is allowed to leave
it for two or three days ; no stranger may enter. Then there are three or
four men and women appointed to go by night with torches and gongs beating
in the jungle, carrying with them rings of beads washed in the blood, and
magic stones, in order to seek for the place w'here the departed soul of the
sick may have run to, and bring it back to him, after which crowning feat he
is said to recover.” (Haughton, M.A.S. iii. 196.) See supra^ p. 242 footnotes.

4^0 H. Ling Roth. — Natives of Sarawak and Brit. N. Bornep.

P9sts driven into the bed of the river and secured at the point where they
cross. The small platform erected on this staging is occupied by two or
three men. Two posts are now arranged perpendicularly to run in loops of
cane attached to the staging and to these two posts the mouth of the
IS secured The duty of the men on the staging is to submerge the
mouth of the selambau by pushing it down with the posts, while the sides and
apex are presented from sinking too deep by the lines held by the meg m the
boats it d d d. By its splashing about in the net the presence of a fish is at
once known, and then the men on the staging quickly draw the net to the sur-
face again by pulling up the posts. 'I'iie fish is then clubbed by one of the men
in the boats and taken from the net, which is again submerged. The fence on
each side of the net prevents the fish escaping, so that a great quantity of fish is
often secured and is afterwards divided in proportion among the contributors
ot the tuba. Another plan adopted is to build an abau or cage in the fence into
which the fish enter in trying to escape from the tuba into fresh water. And
at- the conclusion of the fishing the contents are divided. Another plan is to
uild a number of small abaus right across the river, one for each village or
long house contributing tuba, the proprietors of each abau being decided either
by lot or according to the quantity of tuba contributed.” (F. W. Leggatt.)

Angling.

“ On the Sangow and other large rivers, the Dyaks are very expert with
the rod and line, which is constructed with a reel and spare line, precisely like
those of Europe. Having hooked a large fish, they play him with a dexterity
which would delight old Izaak Walton, and finally, having exhausted him,
land him with a net in the most skilful manner. Their hooks are of brass of
which also their shining bait is manufactured. The rod and line are, I believe

used both for trolling and fly fishing, but I never saw the former.” (Low
p. 311.)

‘‘ hook and line are also used especially for deep sea fishing, and
SI of large size are thus caught.” (Treacher, Journ. Straits Asiatic Soc.
No. 20, p. 53.) Mr. Hatton says “ the thorns of the rattan leaves are used
for catching fish with.” (Diary, 16 Mar.) “The Sea Dyaks are expert
anglers and with them fishing is a favourite occupation. They commence
s ing at a very early age and the habit grows upon them rather than other-
wise. They fully understand the use of a bait and invariably bait their hooks,
fish lines are made of the apieng palm.” (Brooke Low.) “The Undups
make hooks out of brass wire flattened at the end and drill a hole to insert
finer brass wire as string and flatten by beating out the point and barb.”
(Lrossland.) “ For bait they use worms or certain fruits or berries.^ No

!!ha7 h H c I'’® hy it. The wily Malay fisherman has ^^ted this (and

7^rL^ doesnt know about fishing isn't worth knowing), and he arms himself with a trident

hTmsriitodrTftdt ‘°'vards the bows of his frail sampan and allows

thrflnaHn^ / 1 a'”’ “‘ting motionless, watching

undue exertio^man"'^ ‘ ‘I*’® ““erring aim and secures, without any

Kshin G ,89; p."^o?7 Notes-Sarebus River

Medicine Men and Women. 269

'‘The Dyaks believe tli at every individual has seven souls (aaman^at),
and that when a person is sick one or more of these are in captivity, and
must be reclaimed to effect a cure.*’* (Brooke Low.) “ Dyaks when visited
b\' any severe sickness ask forgiveness of the antu. They build a small hut
like one of their ow'ii rooms, put a piece of matting on the floor, and then
place rice, cakes, fruit, and eggs on plates as an offering; these they place in
the hut, and round about they hang their gongs and place their jars on the
ground near. A fowl and pig are killed and the blood sprinkled about the
hut. All the roads to the house are shut up for three days; no work of any
kind is carried on. They visit no one, no one visits them. b2ach man gives
his share of rice and things to the antu.'' (Crossland Gosp. Miss., Mar., 1866,
p. 40.)

“ Some manan^s are provided with a magic stone'' into which the\' look
to see what is ailing a man, and prescribe for him accordingly. ICvery genuine
wiiuani^ is })rovided with a bag of charms called lupon^, to him a collection of
inestimable value ; being a present to him from the spirit world, it is irreplace-
able if lost or stolen. In reality its contents are a mass of rubbish, curious
sticks and stones, abnormal developments of cane and root, tusks and tet^th
and e.\crescences of horn, with here and there a herb or two, such as turmeric,
ginger, tS:c. Pcui^orah rumicah are the bundle of charms handed from father
to son and hung on the head of the post. Among Gari's (a mamin*p) collection
1 observed a smooth Venetian red pebble and a so-called cock's egg, and he
mentioned as stolen a yellow stone bead and a gold button. The charms are
used in a variety of ways, sometimes the body is rul>bed witli them, sometimes
they are dipped in water, and the water thus enchanted is drunk, and some-
times a bit is given to the patient to wear about his person as a talisman to
ward off some particular danger.

“When a manan<^ is in attendance upon a sick person visitors are not
received."’ The room he occupies is tabued, and, if circumstances recpiire it,
so is everything that belongs to him : his farm, his fruit-trees, and his garden.
The language used b}' the manangs in their incantations is unintelligible even
to the Dyaks themselves, and is described by the uninitiated as lmn}j[ca jakcr,
i.c. manan^ gibberish. Some profess to understand what is said, but if they
really do so it is because they have taken the pains to learn it with the view,
no doubt, of performing cures on their own account later on. It may be

^ "The Balau Dyaks distinguish between the soul— which they term semungat— and the animal
life. In cases of severe sickness they say that the soul has left the body, has entered Sehaian hiUop,
and is travelling towards Sebaian mati. If it enters Sebaian mati immediate death ensues, but in order
to prevent this unfortunate conclusion, mannangs are employed to follow and overtake it while still
in Sebaian hidop, and to bring it back to the body.

" The Sebuyos believe that each man has seven semungats, and that sickness is caused by the
loss of one of them." (Horsburgh, p. 24.)

* Among the Upper Sarawak Dyaks "they have several large stones with distinct names,
U Bandos. Le Giinas, Le Ruyayc, etc., at different Daya villages. On certain days they are carried
about in procession, and festivals are held at their places. Such stones— ‘guna,’ as they are called-—
have particular houses built, and ,a Daya, who is paid by the village, is appointed to watch over
them.", (Haughton, M.A.S., iii. 196.)

This appears to be a contradiction to the statement on page 267.

An^linf^, 461

float is attached to the line.” (F. W. Le^^gatt.) Mr. Hose mentions ‘‘that
on one occasion when he and his companions on their descent from Mt. Diifit
attempted to catch by hand some small flsh in a pool an ingenious Dyak
produced a piece of thread, which he tied on the end of a stick, and with a
small piece of brass wire which he bent into a hook, it looked as if he meant
business. We then searched for worms but found none. The Dyak,
howevgr, was not going to give up so easil\’, and sitting down on a stone, he
proceeded to take out his knife and cut small pieces off the sole of his foot
with which he l)aited the hook, and was not long before he landed a flsli."
(Geogr. Jour. i. 206.)

“ Another method of fishing is hy wooden floats (lampiyny;)^ generally of
the form of a duck, each ^^'lth a baited hook attached to it, and set swimming
down the stream. The owner of these floats glides in his canoe among them,
plying his rod and line, and watching till the peculiar motions of any of the
ducks should shew that a fish has been hooked."*^ (Horsburgh, p. 40.)

“The raicai is a long line from which are suspended at intervals short
lengths with hooks attached. There may be from thirty to forty so connected.
At each juncture with the long line is a small float about the size of a cedar
pencil, which indicates the presence of a flsh.

“ The Taut is a night line, generally secured to an overhanging tree. The
Sempetik is a night line so arranged that wlien a flsh makes his efforts to
escape, it causes the release of a spring (branch of a tree or bambu), and it
is immediately drawn up out of the water, suspended in mid air.

“ The A char is a spoon. A piece of mother-of-pearl
shell, or any white metal, is, cut into the form of an
isosceles triangle, having a length of about 2 inches,
and breadth at base of from j to i yich. The corners
are rounded off and sides slightly curved. At the
apex the line is attached, and from the base are
suspended two or three hooks Ity a couple of incln's
of line. This appliance is used either from the river
bank, or from a boat, though in the latter case one
man is required to paddle while another spins. The
line is attached to a rod.

“ The Sagang is really a multiplication of hooks, and
is made by tying on to a short line a number of th-orns,
odd pieces of wire, splinters of hard wood, &c., so that
three or four radiate from one point, at an acute angle
with the line. When baited they are swallowed with-
out difficulty by the fish, but any attempt to eject
them afterwards only results in their being more
firmly embedded in the gullet. The sagang is generally
used in the upper waters of small creeks to catch a

sort of eel.” (F. W. Leggatt.) (From a sketch by Mr. Leggatt.)

® At Moeara Pahau this float is secured by a line round the neck and allowed to float on
the water, the hook suspended beneath. The natives only use it when the water is thick, and then
they rarely set this without hooking a 6sh. The river here is more than ten feet deep. (Bock, p. 126.)

270

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

simply some archaic form of the ordinary spoken language interspersed with
cabalistic formulae, spells and charms for different purposes. Timon^^ the
monotonous chant of the manangs, is a mixture of prayer and invocation,
cursing and imprecation ; like the other it is not modern, and is largely mixed
with archaic forms and disused words ; sense gives way to the exigencies of
rhyme with jingling-like endings, and it has a refrain.*^

“ The manang bali is a most extraordinary character, and one difficult to
describe : he is a male in female costume, which he will tell you he has
adopted in obedience to a supernatural command, conveyed three separate
times in dreams. Had he disregarded the summons he would have paid for
it with his life. Before he can be permitted to assume female attire he is
sexually disabled. He will then prepare a feast and invite the people.
He will give them tniik to drink, and he will sacrifice a pig or two to
avert evil consequences to the tribe by reason of the outrage upon
nature. Should he fail to do all this every subsequent calamity, failure of
crops and such like, would be imputed to his conduct and he would he
heavily fined. Thenccfortli he is treated in every respect like a woman and
occupies himself with feminine pursuits. His chief aim in life is to copy
female manners and habits so accurately as to be undistinguishable from
other women, and the more nearly he succeeds in this the more highly he is
thought of, and if he can induce any foolish young fellow to vfsit him at night
and sleep with him his joy is extreme ; he sends him aw'aiy at daybreak with
a handsome present and then, openly before the women, boasts of liis
conquest, as he is pleased to call it. He takes good care that his husband
finds it out. The husband makes quite a fuss about it, and pays the young
fellow’s fine with pleasure. As episodes of this kind tend to show how
successfully he has imitated the character of a woman he is highly gratified,
and rises, accordingly, in the estimation of a tribe as a perfect specimen.'’
As his services are in great request and he is well paid for his trouble, he
soon grows rich, and when he is able to afford it he takes to himself
a husband in order to render his assumed character more complete.
But as long as he is poor he cannot even dream of marriage, as nothing
but the prospect of inheriting his wealth would ever induce a man to
become his husband, and thus incur the ridicule of the whole tribe. The
position as husband is by no means an enviable one ; the wife proves
a very jealous one, and punishes every little infidelity with a fine. The
women view him, the husband, with open contempt and the men with
secret dislike. His only pleasure must be in seeing his quasi wife accumulate
wealth and wishing her a speedy demise, so that he may inherit the property.

“In the time of Sir Spencer St. John (i. 62) in Lingga, out of thirty
mauavgSy only one had given up man’s attire.

“It is difficult to say at what age precisely a person may become a
manang bali. One thing, however, is certain, he is not brought up to it as a
profession, but becomes one from pure choice or by sudden inclination at

“ Their priests frequently use the names of the invisible spirits, and are supposed to be able
to interpret their language, as well as to hold communion with them.*’ (Spencer St. John, i.'62.)

The manang ball “ is quite unknown amongst the Hill Dyaks.” (Mundy ii. 65.) ^

462 H. Ling Roth.— Natives of Sarawak and Brit. N. Bonreo.

• SuMPiTAN Fishing.

“I have seen a Muriit strike fish after fish with unerring certainty with
arrows from a sumpitan, even at more than a foot below the surface of the
stream, (Burbidge, p. 62.)

Fish Spearing.

We have seen above that spears are used 'when
tuba fishing, although occasionally their use is for-
bidden. “ The fish spears in use are the pendawan
and sercpattfy. The pendawan is simply a barbed
spear with a slender iron fore-shaft ; the serepang
IS a forked spear furnished with a long bamboo
shaft, and with either two, three, or four metal
prong.s.” (Brooke Low.) “The fish spear fsaraw-
pang) is so arranged that when a fish is struck the
head of the weapon comes out of the socket, but
the head being tied to the bamboo shaft, it is
impossible for a fish to remain long under water as
the bamboo is always bearing it to the surface, when
another spear is plunged into the fish and it is
secured.” (Hose, J.A.I. xxiii. 160.)

Fishing by Torchlight.

‘‘Another mode of fishing is to creep along the
bank in a canoe after.dark with a torch in one hand
and cl fish spear in the other, to stick the mudfish
as they rise to^the surface confused by the light.
Prawns are also caught in this fashion, but with a
hand net.” (Brooke Low.)

“At Labuan, during a low tide, the shore for
miles is a perfect blaze with torches ; there, how-
ever, a curious crab is the object of capture.”
(Whitehead, p. 8o.)

Diving for Fish.

I Merit ion has been made of Dyaks jumping into
the water to secure fish. “They often catdh the
fish in the upper waters by diving into the rocky
pools and pulling them out of the holes -and
crevices. The seina especially are caught in this
way.” (Brooke Low.) “ The operation is simple :
stones are hurled into a pool in the river ; the fish
fly for concealment under the stones and to the holes in the rocks ; the men
jump in and soon bring them out of their hiding-places.” (St. John ii. 91.)

It is very curious to see the Murat sitting on some sl^bs and pulling out
fish from underneath. My companions catch fish in open water with nothing
but their hands. One among them, a converted Peluan-Dusun, often succeeds

Dyak Fjshing Spkar,

Bambu haiRlle ; hardwood
prongs secured in position by
cane (repaired with string)'.

Length of handle 4ft. 5jin
I^ength of prongs nearly 3in.
Weight nearly goz.

Medicine Men and Women,

271

a mature age. He is usually childless, but it sometimes happens that he has
children, in which, case he is obliged to give them their portions and to start
afresh unencumbered in his new career, so that when he marries, if he be so
minded, he can adopt the children of other people, which lie frequently, nay,
invariably, does, unless it so happen that his husband is a widower with a
family of his own, in which case that family now becomes his.

“ The nianafig bali is always a person of great consequence, and manages,
not unfrequently, to become the chief of the village. He derives his popularity
not merely from the variety and diversity of his cures, but also largely from
his cluiracter as a peacemaker, in which he excels. All little differences are
brought to him, and he invariably manages to satisfy both parties and to
rtstorc good feeling. Then again his wealth is often at the service of his
followers, and if they are in difficulty or distress he is ever ready to help.
The manan^ bali as an institution is confined, to the best of my knowledge, to
the remote tribes of the Sea Dyaks : the Uhi-Ais, Kanaus, Tutong, Ngkaris,
and Larnanaks. It is not unknown to the Undups, J^alaus, Sibuyaus, and
Saribas, but is not in vogue among them, owing perhaps to their vicinity to
the Malays’, who invariably ridicule the practice, and endeavour to throw it
into disrepute.” (Hrooke Lo\v.)

“ Bishop Chambers on once asking a miiuiui<r bali how he professed to
recover a drowned spirit, received as answer : ‘ \Vc hold,’ he replied, ‘ that in
addition to the true spirit given by God to man, there is another spirit, the
shadow, which ordinarily attends a man wherever he goes. This is the spirit
which falls into the water. We are sent for. We place a platter filled with
water before us. After incantations we fish in this platter wdth hawk-bells.
W’e pull these out a few times with no result. At length the spirit comes up,
is captured, and restored.’ ‘ How is it you see this spirit when others cannot ?

‘ Oh ! we are the Illuminated (Bakliti.) At our initiation gold is put into our
eyes, hooks arc stuck into our finger-nails, our skull is cleft open.’” (Miss.
Field, 1867, p. 463.)

Manangism.‘"

By the Venerable Archdeacon J. Feriiam.

” Wherh all rational cupception of the causes of disease and of medicine is
entirely absent, magical ceremonies, incantations, pretensions to supernatural
powers in the cure of the sick have the whole field before them ; whilst fear
and anxiety in cases of illness lead to an eager credulity which clutches at any
projected means of cure, however absurd in themselves : hence among the
lower races of mankind, the medicine man is an important personage and as
indispensable to the well-being of Society. The Dyaks of Borneo are no
exception ; they have their manan^s. And as these are not reluctant to
communicate their medical beliefs, and as their belief is akso the belief of the
Dyaks generally, it is not difficult to set down a general view of their theories,
as well as their practices. The peculiar attribute of the manang is the
possession of mysterious powers rather than special knowledge.

Jour. Straits Asiatic Soc., No. 19, 1887.

Fish Traps, Weirs, &c.

463

in securing a moderate-sized fish by going for it like a cormorant.” (Witti, *
Diary, 26th March.) *

Fish Traps, Wihrs, cS^c.

The traps used with tuba fisliing have already been mentioned. “ The
Ensenga is a small, roughly-made basket, of the shape of the scranJwng, but
closc'd at the end. It is used to catch fish in the small, swiftly running
streams in the jungle. It is tied horizontally to an}' stumps or pegs put in for
the purpose, and the swiftl}' running water prevents the return of any fish that
may enter it, though the interstices of the hambus allow verv small fish to
escape. The Fnsenga is onl}' large enough t(^ admit of the arm being inserted.

1 he lUihii, or Vhu, is also made in shape like
the serangkong, but it has in addition a smaller
cone, inserted in the smaller orifice at the top, the
points of which are made sharp. The bubu is
about two to two and a half feet in depth, and
twenty to twenty-four inches wide. It is placed
horizontally in the centre of small streams, and the
water shut ofl' on each side of it by logs placed
across the bank. The fish are carried into the
basket at the wide open end, but are prevented from
j)assing through aiid
d riven back, b }’
coming in contact
with the sharp points of the^ pyramidal cone
inside.” (F. W. Leggatt.) This trap is made
of the ribs of the apieng palm. (Bryoke Low.)

Sir Sp. St. John speaks of a river being
‘‘ full of Ida’an fish-traps, made by damming
up half the stream, and forcing the water and
fish to pass into a huge bamboo basket. They
appear to require much labour in the construc-
tion, particularly in the loose stone walls or
dams ... we found the whole stream
turned into one of these traps, in which were
captured very fine fish, particularly after heav\'
rain.” (i. 253.)

Mr. Burbidge describes an almost similar
trap near Kiau : “ In order to set the traps
effectively, an oblique dam of stones and
earth is made so as to direct a large body of
, water through an aperture, and in this the
basket is placed. A fish once washed into
it has no chance of escape, and large quantities are caught at times, especially
after the river is freshened by rains.” (p. 94.)

The Land Dyaks have a trap similar to the above, but with some
modification : ‘‘ The stream is regularly dammed up with stones, pieces of

Bambu Fish Trap.
Baram River.
(Horc Coll.)

(From a Sketch by Mr. I.oggau.)

272

H. Ling Roth. — Natives of Sara'^ak and Brit, N. Bof^eb.

“ But though the manang. function is procured for all serious ailments ’
yet the treatment of the sick is not confined to it. Dyaks use a few simples
as outward applications, things composed for the most part of leaves of plants.
The betel-nut and pepper leaf mixture is also used as an outward application
for almost any malady. Sorne^rnan, supposed to be lucky, is called in; he
chews a quantity of this hot and stimulant mixture in his mouth, leans over
the body, and squirts the saliva over the affected part, and gently rubs it in
with his fingers. Dyaks in a burning fever with acute headache will be seen
with their foreheads smeared over with it. And this dirty mess is supposed to
possess great virtue in promoting the growth of newly born children, whose
bodieSf up to a certain age, are half covered with daily applications of it l)y
their mothers. Other unprofessional modes of cure are practised by certain
Dyaks, to whom, through the medium of dreams, benevolent spirits have
made known medicinal charms for special diseases, such as pebbles, roots
and leaves of various plants, bits of wood, and even feathers and scraps of
matting, etc. The pebbles arc rubbed in water, which is applied externallv ;
the woods, feathers and matting are burnt, and the ashes applied.

“ But these are of very minor importance compared with the functions of
the manangSf who alone are believed ,io wield power over the malignant spirits
which cause sickness. All internal maladies are supposed to be inflicted by
the passing, or the touch of demons inimical tor mankind. What is the matter
with so and so ? you ask. He is pansa uteij “ something passed him ” ; he is
struck by a demon who desires to carry off his soul to the other world.
Consistent with this idea, somebody is required who can cope with the evil
spirit and prevent the soul from being hurried away. And the nianang conies
forth as the man, ready to charm, cajole or kill the spirit, and rescue the
departing soul from his clutches by a performance which is called Belian.
vSorne years ago a Dyak lad was sleeping in my house, and in the earl)-
morning was seized with epileptic fits. The friends came and took him away,
and soon the manangs were walking round and chanting over him. After the
function was over, the chief manang gave out that a party of sjiirits, returning
from a hunting expedition, caught sight of the lad, and thrust a spear at him ;
but that had they recognised the house as mine, they would have spared him.

“ Nearly all diseases are believed to arise from ghostly causes, or at least
to be accompaiHed by sneaking evil spirits ; and the sorcerer must deal with
these intangible and demoniacal influences. But some maladies are too
terrible for even his mystical powers. Nothing is more thoroughly believed
to be the direct personal influence of evil spirits than the epidemic scourges
of cholera and small-pox ; but seldom will manangs go near a case of either ;
probably a consciousness of the utter futility of their efforts, coqibined with
fear of infectidb, have induced them to assert that such cases do not come
within the reach of their powers. Other means must be resorted to, among
'which propitiatory sacrifices and offerings predominate. ,

. The stock in trade of a manang is a lupong, a medicine box, generally made
of bark-skin, which is filled with obat, medicinal charms, consisting of scraps
of wood and bark, bits of curiously twisted roots, and odd knotty slicks,
pebbles, frag'ments of quartz, and possibly g^coloured glass marble, cum multis

464 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo^,

bamboo, grass, &c., and the water turned on to a long tank-like platform,
made of bamboo, built at one side of the river. This has a sieve-like bottom,
through which the water escapes, while the fish are unable to get through.”
(Chalmers, Miss. Field, 1859, p. 114, and Grant, p. 23.)

The Kt^'long is more properly a Malay trap, but it is used by the Dyaks.
“The kelong is a weir composed of nets made of split bambu, fastened in an
upright position, side by side, to posts fixed in the bed of the stream, of into
the sand in the shallow water of a harbour. There are two long rows of these
posts, with attached nets, one much longer than the other, which gradually
converge into the deeper water, where a simple trap is constructed with a
narrow entrance. The fish passing up or down stream, meeting with the
obstruction, follow up the walls of the lu long and eventually enter the trap,
whence they are removed at low water. ... All sorts of fish are caught
in this way, and alligators of some size are occasionally secured in them.”
(Treacher, Jour. Straits Asiatic Soc. No. 20, p. 53.)

Mr. Whitehead thus describes the collecting of the fish out of one of these
traps on the Padas River : “ The natives were collecting their captives in the
inner enclosure by means of a long piece of Kcelong fence, which one of them
by diving fixed to the bottom, close round the sides ; then by gradually
narrowing the space they were able to roll the fish up in the mat-like fencing
and lift all out together : sometimes small sharks and crocodiles up to nine
feet long get into these traps.” {{i, 30.)

.5?

END (3F VOL. I.

; i, Medicine Men and Women. 273

aliis. These charms are either inherited, or revealed by the spirits in dreams
as possessed of medicinal virtue. The coloured glass marble, where not
previously known, as an o&ftf of great power. On one occasion in iiiy neigh-
bourhood years ago a travelling manang belauded the efficacy of one of these
toys of civilisation, saying I think that it was the 'egg of a star,’ and that he
"had given the whitemen's doctor two dollars Ibr it. Among the audience was
a Dyak to whose son I had given a similar mafble, and he said : ‘ May we see
this great medicine ?’ The manang produced it. ‘ Oh,’ said the other, ‘ the
Tuan Padri yonder has got plenty of these. He gave my boy one.’ The
manang speedily replaced the marble, and changed the conversation to a more
unsuspicious direction. If an unscrupulous trader were to take into the
interior of Borneo a cargo of these marbles with holes bored through them to
enable them to be worn round the neck, he would make enormous profits.
One w’hich I had given to a child was afterwards sold for a brass gong worth
three dollars.

“Another and a principal obat contained in the ‘ lupoiig ’ is Ihiia llau,

' St()ne of Light,’ at bit of quart/ crystal, by virtue (T whose m}'stcfious
power the manang is enabled to perceive the charact('r of different diseases,
and to see the soul, and catch it after it has wandered awaA' from the body :
for it is (Ml article of manang faith that in all sicknesses tlie soul leaves the
body, and wanders about at greater or less distance from its mortal tenement;
if it can be caught within a returnable point, and recovered before having
proceeded too far on the journey to Hades, well and good ; if not, the patient
dies.

The manang never carries his own lupong, but the people who fetch him
must carry it for him. He comes to the house in the evening; for he never
performs in daylight unless the case is very bad, and the people pay him well
for it ; to helian during the day, he says, is difficult and dangerous work.
Sitting down by the patient, after some inquiries, he takes out of his lupong a
boar’s tusk, or a smooth pebble, or some other obat of magical virtue, and
gently strokes the body with it; then he gravely looks into his Bata Ilau to
diagnose the character of the disease and the condition of the soul, and to
discover the proper needed for its restoration, and then tells them what

sort of function he would prescribe. If there be several manangs called in, the
leader undertakes the preliminary examination, the rc^st giving their assent.
This done, they retire to the outside public verandah of the house, where has
been prepared a Pagar Api, w hich is a long handled spear fixed blade upw^ards
in the middle of the verandah w'ith a few leaves of some sort tied round it, and
having at its base the ‘lupongs’ of each manang. Why it is called Pagar Apiy^’'

‘ Fence of Fire,’ no one has been able to tell me. Then the leader begins a long
monotonous drawl at the rate of about two words a minute, vvfhich, however,
increases in velocity as the performance proceeds ; the rest either chanting
with him, or joining in at choruses, or may b^singing antiphonally with him,
all squatting on the floor. After a tiresome period of this dull drawling, they
stand up, and march with slow and solemn step round the Pagar Apiy the
monotonous chant slackening or quickening as they march the whole night
** See Fire as an |^tidote to bad omens, p. 229.

274 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

through with only one interval for a feed in the middle of the night, Tlui
patient simply lies'on his mats and listens. Most of the matter chanted in
these jnanang performances is unmeaning rubbish. They begin by describin^r
in prolix and grandiose language all the parts of a Dyak house; but how such
an irrelevant descant can effect the cure of a fever or a diarrhcea is a mystci^-
to all but themselves. Then they ‘ bark at the sickness,’ in other words, c.ill
upon it to be off to the ends of the earth, and to return to the regions of the
unseen world: they invoke the aid of spirits, and of ancient worthies and
iinworthies down to their own immediate ancestors, and spin the invocations
out to a sufficient length to bring them to the daylight hours. Here the
grank climax is reached — the truant soul has to be caught. - If the patient is
apparently in a dangerous state, they pretend the soul has escaped far away,
perhaps to the river ; and they will wave about a garment, or a piece of woven
cloth, to imitate the action of throwing a cast net to inclose it as a fish is
caught ; perhaps they give out that it has escaped into the jungle, and they
will rush out of the house to circumvent and secure it there ; perhaps they
will say it has been carried away over seas to unknown lands, and will all set
to and play at paddling a lx)at to follow it. But more generally the operation
is made a more simple one. The manangs rush around the Pagav Api as hard
as they can, singing a not unpleasing chant, until one of them falls on the
floor and remains motionless ; the others sit down. The bystanders cover
the motionless rnanang wdth a blanket, and wait whilst his spirit is supposed
to hie aw'ay to Hades, or wherever the erring soul has been carried, and to
bring it back. Presently he revives, looks vacantly about like a. man just
waking out of sleep, then he rises with his right hand clenched as if holding
something. That hand contains the soul ; and the rnanang proceeds to tlio
patient, and returns it to the body through the crown of the head, muttering
at the same time a few words of incantation. This nangkap smengni,
‘catching the soul,' is the great end, to which all that has preceded is only
preliminary, and which only a fully equipped rnanang is competent to perform.
As the devouring demon is supposed to be driven away by the magical arts
and charms of the vuinang^ so the soul is allured into siibmi.ssion to him b\’
his persuasive invitations and melodious cadences. And as he approaches the
point of accomplishing this grand feat of spiritual power, he sings thus : —

“ Trehai puna nepan di lamba kitap^

Semen gat Um nengah lengkap^

Antu ngagai jayajayap.

Trehai puna nepan di lamba midongy
Semengat lari nengah dawngy
Antu ngagai ningah darong.

T rebai puna nepan di lamba puluy
Semengat lari mngah mungUy
A ntu ngagai amhis teransu,

Trehai puna nepan di lamba jitUy

Semengat lari niki tangga, )

A ntu ngagai nyau nda meda.

Medicine Men and Women,

Nyan dialu Ini Betik enggo rarik pulong tmiang.

Nyau diah Ini Jurei enggo lukai redak tmchang.

Nyan dialu Ini Mcnyaia enggo tuba ban sinang,

Nyan dialu Ini Mampu enggo resn garn tnlang,

Dikurong Ini Impong di benong tajau hujaiig,

Ditiitup enggo Keliling gong selang.

Dikungkong enggo Kawat panjai Kelingknng.

Ditambit enggo sabit hekait Punggang,

Niki ka tuchong Rahong rarengang.

The dove flies and lights on the kiiap sapling,

The soul escapes along the hollow valley,

The demon pursues in dishevelled haste.

The dove flies and lights on the mcdong^* sapling,

The soul escapes through the ravine,

The demon pursues through the ravine.

The dove flies and lights on the pulu^^ sapling,

The soul escapes along the hill,

As the demon pursues, let him stumble.

The dove flies and lights on sapling,

The soul runs to climb the ladder (of house).

The pursuing demon sees it no more.

“ It is met by Grandmother Betik,*'

With a long stick of big knotted bambu.

It is met by Grandmother Jurei,

With finely powdered bark,

It is met by Grandmother Menyaia,*’

With the acrid smelling tuha,^*'

It is met by Grandmother Mampu,*"*

With the gum of the bone like gharu,

It is inclosed by Grandmother Impong,*®

In a brightly shining jar.

It is covered with a round brass gong,

It is tied with wire of many circles.

It is secured with a chain fastened at the ends.

It ascends to the top Rabong**^ looming grand in the distance.

275

“ One function remains to complete the cure : the sacrificial fowl must be
waved over the patient. And as the manang does this, he sings a special
invocation, which I give as a sample of the manang traditional lore, and of
%ak belief on the subject of sacrifice : —

Dyak names for jungle trees.

Names of ancient manangs, or of manang tutelary deities.

*** The lukai bark when burnt emits a very pungent smell, and the root of the tuba (Denis
c^iptical possesses well-known poisonous properties, and evil spirits are thought to have a wholesome
dread df both.

Rabong and Sintong, two adjoining mountains on the Upper Kapuas in Dutch Borneo.

H. Ling Roth,— Natives of Sarawak and Brit, N, Borneo,

“ The speckled fowl for sacrificial waving and cleansing.

For doctoring, for resisting,

For sweeping, for atoning,

For exchanging, for buying,

A substitute for the feet, substitute for the hands,

A substitute for the face, substitute for the life.

“ Ye fowls enable us to escape the curse muttered unheard :

To neutralize the spittle (of the enemy) ;

To correct the speech of the angry despiser ;

To make nought the visions of half waking moments ;

To scare away evil dreams for ever ;

To make harmless one’s ghost passing the farm ;

To neutralize the ill omen bird flying across the path ;

To cut off the hatupongs flight coming from the left ;

To cover its screeching -a bird of dread effect ;

To make harmless the pangkaSy a hot tempered bird ;

To counteracUthe omen of the low voiced deer.

Hence ye fowls are for having and for offering.

“ But will not bodies of birds suffice ?

The bodies of the top knot jungle fowl which fills the lowland with long and
gentle whistling.

The bodies of long necked cranes covering the hill,

The bodies of argus pheasants upon the hillocks of the plain,

The bodies of fire back pheasants filling the lowland jungle,

The bodies of blue kingfishers a pool full just coming from pecking on the
big spreading rock,

The bodies of one kneed moorhens filling the gully,

The bodies of red beaked hornbills filling the ravine.

The bodies of adjutant birds in the swamps, like kings with covered
feet,

The bodies of owls, a flock, sitting without doffing their hats ;

Many may be the birds, and many the minas.

Bodies of hornbills, and bodies of green parrots ;

But all are ineffectual for waving, for offering :

They are not worth a fowl as big as the fingers.

That is the thing for waving and for offering.

“ Ye fowls were ever the race ever the seed (for sacrifice),

From our grandfathers and grandmothers,

From ancient times, from chiefs of old,

Down to your fathers and mothers :

Because we give you rice, we breed you,

We give you food, give you nourishment.

We hang for you nests, we make for you roosts ;

We make you coops, we make you baskets :

Hence ye fowls are used for substituting for buying,

Substitutes for the face, substitutes for the life.

*8 The Jeda is the ghost of a living man seen by another person.

Medicine Men and Women.

277

“ Ye fowls are possessed with much foolishness and mischief :

Ye have many sins, many uncleannesses,

Many evils and much viciousness.

Ye are in debt for sugar-cane as long as a pole ;

In debt for plantains a long bunch ;

In debt for potatoes got by planting ;

In debt for melons with flattened ends ;

In debt for pumpkins one man’s load ;

In debt for kladi growing to perfection ;

In debt for maize a handful or two ;

In debt for shoots of the moon cucumber ;

In debt for paddy a deep big bin ;

In debt for rice in the earthenware jar ;

Hence ye fowls are for waving and for ofiering.

“ The iibah tree falls upon the himpang sapling.

Ye fowls have many crimes and many debts;

Ye bear the spirits of sickness, spirits of illness ;

The spirits of fever and ague, spirits of cold and headache ;

The spirits of cold, the spirits of the forest ;

Ye bear them, ye are filled with them ;

Ye pile them up, ye put them in a basket ;

Ye carry them, ye take them clear away ;

Ye conduct them oft, ye gather them ;

Ye drag them along, ye lift them up ;

Ye embrace them, ye carry them in your bosom ;

Ye fowls have beaks as sharp as augers ;

Your feathers are like fringes of red thread ;

Your ear feathers like sharpened stakes of bambu :

Your wings flap like folds of red cloth ;

Your tails are bent downwards like dragging ropes ;

Your crops weigh heavily like many iron hawkbills ;

Your nails are like sharp iron knives,

“Ye fowls scare away sickness, and make it run
To the opening dawn of the morning.

To the end of the further heavens.

To where kingfishers ever screech.

To the end of the muntjac’s run,

To the place of the setting sun,

To the birds fanned by fire.

To Jawa the settled country.

To the pebbly shallows of inland waters,

To the hill of burning fire.

To the end of Lalang hill of Hades.*®

“ So now we have nothing to hurt us, nothing wrong ;

We are in health, we are in comfort ^

If* There are added here the names of many supposed places in Hades to which the evil spirits
of disease are called upon to retreat with all speed ; but they are untranslateable.

27S H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

We are long-lived and strong-lived,

Hard as stone, hard of head ;

Long as the waters, long of life.

Like the waters of Ini Inda,*®

Like the stones of the Dewata.®®

Like a pool five (fathoms) deep ;

Like a stretch of river beyond eyeshot,

Like the land turtle’s burrowed bed,

Like the waterfall of Telanjing Dara,'^^

Like the land of Pulang Gana
Like the cave bed of Raja Sua
Like hills fixed by the gods.

Like the moon at its full,

Like the cluster of three stars ;

As high as heaven, as high as the firmament.

“ There is nothing wrong, nothing to hurt *;

When sleeping have dreams of strings of fish ;

Lying down, dream of bathing in the shallow pebbly streams ;

When dosing, dream of a branch of vamhuimis ;

Dream of iangsats, squeezed in the hand ;

Dream of Ini Inipong inclosing you in a pelawan jar ;

Dream of Ini Sayoh keeping you safe for ever ;

Dream of living in the heart of the moon ;

Dream of gazing up into the heights above ;

Dream of the summit of the eternal Rabong.

“This invocation of good dreams ends the ceremony, and is supposed to
complete the cure.

“The foregoing is a general account of all pelian, or mcmang perform-
ances ; but they distinguish different kinds according to the fancy of the
mcmang, the vicdeiice of the disease, and the ability of the patient to pay.
These are marked by special ceremonies over and above the general course of
invocations, song and enchantment which are common to all. The pelian
then is divided into the following : —

“ I. Betepas, ‘ Sweeping.’ At the time of the birth of each individual on
earth, a Hower is supposed to grow up in Hades, and to live a life parallel to
that of the man. If the flower continues to grow well, the man enjoys good
robust health ; if it droops, the man droops ; so whenever the man has
unpleasant dreams, or feels unwell two or three consecutive days, the flower in
Hades is said to be in a bad condition, the manang is called in to weed, cleanse
and sweep round it; and so set the compound earthly and unearthly life on its
right course again. This is the first, the lowest and the cheapest function of
the manang. In this he does not ‘ catch the soul,’ as is done in all others.

Names or titles used of deities in general.

Telanjing Dara is said to be a female mythical spirit who lives at a waterfall, and who is
ever on the watch to take people away to the land of death. j

Pulang Gana is the spirit who presides over the land and cultivation. ^

« Raja Sua is the spirit who presides over rivers.

Medicine Men and Women.

279

2. Berm, * Swinging.’ The manang sits in a swing, and rocks himself
with the idea of knocking and driving away the disease.

“ 3. Berenchah, ‘ making a rush.’ The door between tlie private room
mid the open verandah of the house is thrown open, and the manangs march
backwards and forwards from room and verandah beating together a pair of
swords, which is interpreted as making a grand charge into the midst of the
(jvil spirits, and scattering them right and left.

‘‘ 4. Betanam Pentik, ‘ Planting a Pentik.’ A Pentik is a piece of wood
\eiy roughly carved into the figure of a man, a sort of rude doll, which is
stuck into the ground at the foot of the ladder (jf the house with the object
of divining the fate of the sick man. It is inserted into the ground in the
(ivening ; and if it remains till the morning in a straight position, well and
good, recovery is certain ; but if it be inclined either to the right or left, it is
an omen of death.

" 5. BcpaiicJia, ‘ Making a Pancha.' A Pancha is a swing erected on the
‘ lanju,’ or platform in front of the house, and the manang swings in it, as in
Herua, to express the action of ‘ kicking away ’ the malady. An offering to
the spirits is laid on the platform.

“ 6. Ngclcmbayan, ‘ Taking a long sight.’ A number of planks are laid
.'ibout the verandah, and the manangs walk upon them chanting their incanta-
tions; and when in the pretended swoon, one is supposed to sail away over
rivers and seas to find the soul and recover it.

7. Bchayak, ‘ Making a Bayak,’ i.c., an iguana. Some cooked rice is
iiioiilded into the shape of an iguana which is covered over with cloths. The
iguana, or perhaps his congener, the alligator, is supposed to eat up the evil
spirits which cause the disease.

“8. M emuai ka Sahayan, ' M'dking a journey to Hades.’ 1 he ifianangs
with hats on their heads inarch in procession up and down the house, during
which their spirits are supposed to speed away to Hades, and bring back all
kinds of medicinal charms, and talismans of health, as well as the wandering
and diseased soul. At daylight they go into the jungle to ‘ catch the soul.’

“ 9. Betiang Gcirong, * Making a post of or for the Manes.’ A swing is
constructed on the roof-ridge of the house, and the manang performs his
swinging there. An offering is also made on the ridge.

“ 10. Munoh Antii, ' Killing the Demon.’ Occasionally the manangs will
declare, of some unusual and obstinate disease, that an evil spirit called Biiyii
is the cause of it, and must be killed. A goodly number of them is called
together, and the feat is performed in this way. The patient is taken out of
the room, and laid on the verandah, and covered with a net ; the manangs
walk in procession up and down the whole length of the house, chanting their
incantations to entice the demon within the charmed circle of their magical
influence. This occupies some time, for the spirit may be far away on a
journey, or fishing, or hunting ; and at intervals one of them peeps ’in at the
door to see if he has arrived. In due time the demon is there, and then the
'nia7iungs themselves enter the room, which is quite dark. Presently sounds of
scuftfing, of clashing of weapons, and of shouting are heard by the Dyaks out-
side, and soon after the door is opened, and the demon is said to be dead. He

28o H. Ling Roth. — Natives of Sarawak and Brit N, Borneo,

was cheated into coming to plague his victim as usual, and lo, instead of the
sick and helpless patient, he encounters the crafty and mighty manan^s, who
have killed him ; and as proof of the reality of the deed, lights are brought,
and the manangs point out spots of blood about the floor, and occasionally the
corpse itself is shewn in the shape of a dead monkey, or mayas. The trick is
a very shallow one, and is managed thus : some time in the day the mamiiigs
procure blood from a fowl, or other animal, or may be from their owm bodies,
mix it with water in a banibii to prevent congealing, smuggle it into the room,
and scatter it on the floor in the dark, which they can safely do in the absence
of all witnesses of the proceeding. Neither lights nor outsiders are permitted
in the room, on the plea that, under such circumstances, the demon w^ould not
be enticed to enter. The trick has often been detected, and the performer
openly accused of imposture, and the result is that it is not now practised so
often as in former times. When this feat of ghostly warfare is over, the
^ pelian ’ is proceeded with in the usual way till the morning hours.

“ii. Beburong Raya, ‘Making, or doing the Adjutant Bird.’ The
distinctive mark of this is the procession round and round the house, the
manangs being covered with native cloths like cloaks, in which, I suppose,
they profess to personate the bird.

“ 12. Bebandong Api, ‘Displaying Are.’ The patient is laid on the
verandah, and several small fires made round him. The manangs pretend to
dissect his body, and fan the flames towards him to drive away the sickness.

“ 13. Nintmg Lanjan. Two swings are constructed along the whole
length of the house, and the swinging farce is gone through in another form.

“ 14. Begiling Lantai, ‘ Wrapping with Lantai,’ or floor laths. One of
the manangs personates a dead man. He is vested with every article of Dyak
dress and ornament, and lays himself down as dead, is then bound up in
mats, and wrapped up with slender bainbii laths tied together wdth rotaiis,
and taken out of the house, and laid on the ground. He is supposed to be
dead. After about an hour, the other manangs loose him, and bring him to
life ; and as he recovers, so the sick person is supposed to recover.

“ These comprise the range of Dyak medical magic. The Betepas, the
Berua, Berenchah, Betanam Pentik, tire the forms most commonly used: the
Bepancha, Betiang Garong and Munoh Antu are rarely resorted to; and the
others hardly ever heard of now; but altogether they form an ascending
scale of ‘ pelian ’ functions rising in pretended medicinal virtue from the
Betepas to Begiling Lantai; and they demand a corresponding scale of
increasing fees, which are paid over to the manang on the spot as soon as the
performance is over.

“ To qualify the practitioner to work this system of mixed symbolism and
deceit, an act of public initiation is necessarry. The aspirant for the office
mulPt first commit to memory a sufficient amount of traditional lore to take
a share in the incantations in company with older manangs ; but before he
can accomplish the more important parts, or catch the soul, in other words,
do the more audacious tricks, he must be initiated by one or more of the
following ceremonies : —

“The first* is Besudi, which seems tq^ mean feeling, touching. The

Medicifie Men and 'Women,

281

neophyte sits in the verandah as a sick man would, and the other inanangs
belian over him the whole night. By tliis he is supposed to become endowed
with the power of touch to enable him to feel where and what are the
maladies of the body, and so apply the requisite charms. It is the lowest
grade of manang, and obtainable by the cheapest fees.

“The second is Bekliti, or ‘Opening.’ A whole night's incantation is
gone through, as in all pelians, and in the morning the great function of
initiation is carried out. The manangs lead the neophyte into a private
apartment curtained off from public gaze by long pieces of native woven
cloth ; and there, as they assert, they cut his head open, take out his brains,
wash and restore them, to give him a clear mind to penetrate into the
mysteries of evil spirits, and the intricacies of disease ; they insert gold dust
into his eyes to give him keenness and strength of sight powerful enough to
see the soul wherever it may have wandered ; they plant barbed hooks on the
tips of his fingers to enable him to seize the soul and hold it fast ; and lastly
they pierce his heart with an arrow to make him tender-hearted, and full of
sympathy with the sick and suffering. In reality, a few symbolic actions
representing these operations are «'dl that is done. A coco-nut shell, for
instance, is laid upon the head and split open instead of the head itself, &c.
The man is now a fully qualified practitioner, competent to practice all parts
of his deceitful craft. He is now no longer an Iban^^'^ a name by which all
Dyaks speak of themselves, he is a Manang, He is lifted into a different rank
of being. And when engaged in their functions, they make a point of
emphasizing this distinction by constant use of the two words in contrast to
each other.

“ A third grade of manang rank is obtainable by the ambitious who have
the will and means to make the outlay : they may become manang bangun
manang enjun, ‘ manangs waved upon, manangs trampled on.’ As in other
cases, this involves a night’s pelian, but the specialities conferring this M.D.
of Dyak quackery and imposture are three. At the begiiiuiug of the
performance, the manangs march round and round the aspirant for the higher
honour, and wave about and over him bunches of the piuang flower, an action
which, all over Borneo I believe, is considered of great medicinal and
henedictional value in this and many other similar connections. This is the
Bangun, Then in the middle of the verandah a tall jar is i)laccd having a
short ladder fastened on either side of it, and connected at the top. At
various intervals during the night the manangs, leading the new candidate,
inarch him up one ladder and down the other ; but what that action is
supposed to symbolize, or what special virtue to confer, I have not been able
to discover. To wind up this play at mysteries, the man lays himself flat on
the floor, and the manangs walk over him, and trample upon him, to knock
into him, perhaps, all the manang power which is to be obtained. Thts is
the Enjun. It is regarded as a certificate of medical superiority, and the
manang who has passed the ordeal will on occasions boast that he is no
ordipary spirit-controller and soul-catcher, but a manang bangun, manang
enjun,

** See p. 40.

282 H. Ling Roth. — Natives of Sarawak and Brit N. Borneo. ^

Women as well as men may become inanangs. In former times, 1
believe, all manangs on their initiation assumed fenlale attire for the rest of
their lives ; but it is rarely adopted now, at least on the coast districts ; and
I have only met with one such. If you ask the reason of this strange custom,
the only answer forthcoming is, that the spirits or deities who first taught
Dyaks the knowledge of the powers of inanangism, gave them an injunction
to assume the woman’s garb. It will be observed that most of the beings
mentioned or invoked by manangs are addressed as Ini, ‘ Grandmother,’
which perhaps implies that all the special deities of the nianang world are
supposed to be of the female sex, and, to be consistent with this belief, it
might have been deemed necessary for the manang to assume the outward
figure and the dress of his goddess.

“The Malays also have their manangs, who are called Bayoh, while the
ceremony is Berasik, but I believe the better instructed Mahometans consider
the practice of it altogether inconsistent with the true religion of Islam.

“ It has been said that the Pawang and the Poyang of the Malay Peninsula,
and the Datiis and Si Bassos of the Battaks of Sumatra, and the medicinemen
of Borneo, are all offsprings and ramifications of the Shaman priests, the
wizard physician of Central Asia. The manang of the Dyaks certainly
contributes his share to the proof of the assertion. A main point of the
Shamanistic creed appears to have been that every object and force in nature
has its ‘ spirit,’ which could be invoked by the worshipper to confer things
either good or bad. This entirely corresponds with Dyak religion ; the
manang, in certain of his functions, calls upon the spirits of the sun and
moon, the spiritvS in heaven and earth, spirits in trees, hills, forests, lowlands,
and rivers, to come to his aid ; and if they are not equal to the ‘ jog spirits of
heaven, and 600 spirits of the earth’ of Shamanism, they are a goodl}
company which the manang professes to bring from all quarters to the house
of his patient. Again, the Shaman priest on particular occasions worked
himself into an ecstasy ; the manang runs round and round, and pretends to
fall in a faint, at which time his greatest power is exercised. And then the
seat of the Shaman deities was placed on ‘ the summit of the mountains of
the moon,’ the central pivot of the earth ; the special deities of the manangs,
as before mei|.tioned, dwell on Rabong and Sintong, Mountains in Central
Borneo ; and when waving the sacrificial fowl, the last and best wish the
manang expresses for his patient is that he may have ‘ dreams of Rabong and
dreams of Sintong.’

“ But in these days, in practice, the manang answers to the idea of the
Doctor, rather than to that of the Priest ; for his presence is not necessarily
required for any purposes except that of treating the sick. At certain great
religious functions of the Dyaks, such as the sacrifice of propitiation to the
earth deities for a good harvest, or the greatest of all Dyak celebrations, the
sacrificial festival to Singalang Burong, or at marriages, he is not of necessity
the officiant. He may possibly be; but not because he is a manangs but
because he has given his attention to that part of ancient Dyak custon^s, or
because he has the credit of being a lucky man. Generally, other Dyal^js are
the ministers of the office on these occasions ; the one requisite qualification

Medicine Men and Women,

283

being ability to chant the traditional story and invocations which accompany
the offering and ceremonies. On the other hand, the fact that at his
initiation he obtains a new generic name, and is believed to enter into a new
rank of being, looks like the idea of succession to an ancient priesthood.”

Malanau Medicine.

‘‘ Among the Milanaus there are various ways of propitiating these
Spirits [who afflict mankind with various diseases! by hanging festoons of
plants before the house ; by making fictitious prahus of sago-pith, and either
setting them up at the mouths of rivers or letting them tloat out to sea;-"* by
calling in sorcerers to swing in the house all night to the sound of all kinds
of gongs, while feasting is kept up the whole of the night, and the sick person
carried down in a boat next morning to smell the sea air; by making images
of the spirit, and paying the sorcerer to abuse the image. With all this the
people cannot be called superstitious, for they only seem to perform these
rites as a matter of custom, never assuming any air of religion nor making
any prostration, nor uttering any prayers to the spirits while performing them,
hut evidently hoping the sick person will be satisfied that nothing is left
undone which should be done under the circumstances.” (l)e C'respigny,

J.A.I. V.35.)

“ Atnong the Malanau there are two methods of overcoming sickness,
vi/. : Berasit and Emhayu, The former sometimes lasts for seven and eight
successive days. The inhabitants attend such a display as we should a
theatre. The ceremony is done by a person, either man or woman, who is
supposed to be able to interpret Satan’s language, and they act in various
ways while doing so. He, or she, is comically dressed, the costume being
varied each night — going through imaginary everyday anuiseinents, such as
Hshing, pulling in boats, or climbing to pick fruit, and many other daily
occupations. The tones of their continual wail are monotonously musical,
and the scene altogether is not displeasing, but produces a sensation of pity
in a spectator’s mind. The actors are hired individuals, who receive large
sums from the afflicted. The ladies and audience are glad of an opportunity
of getting ‘ an out,’ meeting their admirers, and wearing their fine clothes.

• . . . The Embayu is the more primitive, and a more savage proceeding.
The actors in such a scene present a ghastly and wild appearance. The man,
or woman, with dishevelled hair, twirls the head round until his staring eyes
show that he is almost beside himself. Then, with much sleight of hand,
he is supposed to converse with spirits, and at a certain time to gain a power
of withdrawing the devil, or evil simangat (‘ soul ’) from him who is possessed
of sickness.” (Brooke i. 77.)

“ When any member of a family is afflicted with sickness a sorcerer is
called in to intercede with the evil spirit on behalf of the sick person. This
sorcerer immediately seats himself, or herself, down by the afflicted one and
after beating sometime on a gong he or she commences swaying the body
about. With hair dishevelled and eyes almost starting from their heads they

-5Cf. with Soul lioat. p. 144.

284 H. litKG Roru,— Natives of $afawak and Bfit N. ^Borneo,

present a wild appearance. They become apparently insensible to the outer
world, and are supposed to converse with the spirits of the other.

“ Should this fail in producing a cure, they resort to another mode of
soliciting the good will of the spirits. I'or instance Stag ” is sometimes
appeased by making a figure of nipa leaves and hanging it near the dwellinj^
of the afflicted one.

Abong and Elib are appeased by the following interesting proceed-
ing. A picturesque boat is carved out of the pith of the sago palm and the
figure of a man is placed therein ; a sorcerer is then called in and consulted in
order to find out the abode of the evil spirit at that time, and the place
propitious for sending the boat afloat, so that it will be sure to fall into the
hands of the spirit. The sorcerer then takes the image from the boat and
instructs it what to sa}’ to the spirit on behalf of the patient, after abusing
the image and enforcing on his mind the necessity of remembering the lesson,
by way of indelibly fixing it on his memory, he winds up by spitting sirih
juice in its face. The image is then replaced in the boat, decorated with a
sprig of nipa leaf, and mysteriously conveyed to the spot pointed out by the
.sorcerer. Here it is immersed in water, the sprig of nipa is taken from it, as
well as some water from the spot, when the boat is allowed to float away on
its mission. Sometimes a light is placed in the boat to draw the spirit’s
attention. The water is taken to wash the patient’s body, and the sprig of
nipa is placed in the bed over the invalid. This is meant to guide the spirit
to the afflicted person.

‘'Should the sickness still continue then the last means is resorted to — that
is the Brayunc. A sorcerer is again called in, he, or she, is supposed to have
power of invoking the good spirit against the bad, and of, in fact, exorcising
all kinds of .sickness. Should they fail, there is no help for the p)atient. This
sometimes lasts for seven or eight days, during which time their neighbours’
sons and daughters all meet, dressed in their fine clothes, and feasting goes
on as well as a great deal of flirtation. I visited one of those ceremonies some
time ago out of curiosity. On entering the house I found crowds of people
assembled, a seat of honour being placed for me in the middle of the room
near the centre of operations. This same seat was an absurd representation
of a Chinese dragon with a seat on his back, having also horns, and scales
painted all the colours of the rainbow ; he was represented as standing on the
back of a skate, the Whole being a masterpiece of carving. It was afterwards
given to me.

“‘5 "They have, besides, several other ways of inchanting away distempers, and fixing them
sometimes on other persons as they think. One particular manner is thus : They make a thing in
the form of a boat, but so little that one can carry it in his hand ; into this they put some offerings,
and set it on the water and let it go adrift ; but woe be to him (as they imagine) that takes it up. 1
was once going to take up one of the.se diabolical storeships as it floated down the river ; but the
natives cry'd out immediately, charging me not to touch it, for that I should instantly die, the devil
would be in that rage with me for intercepting his provisions. I often enquired of them whether
they ever saw the devil, and, being answered in the affirmative, I offer’d to go anywhere with them
to see him ; but they refused to go purposely on that account, by reason he would be very angry at
it, being mischievous enough of himself. I ask'd them in what shape he did appear to them :
they answer’d, ' like a flame of fire,' and that they only see him in the woods. This convinc’d me
that what they take for the devil is only what we call in the country, Will-m-the^wisp, or^ack-a-
lantern, seen chiefly in such swampy, wet grounds." (Beeckman, p. 122.)

285

r Medicine Men and Women,

“ The room itself was decorated with parti-coloured cloths, a swinp^ com-
posed of rattans hung across the room, to which were attached several small
bells, and flowers of the beautiful areca palm. In the back ground a large
l)and of players on drums and tomtoms kept up the life of the entertainment.
The wizard^’ got upon the swing, which he commenced vibrating slowly,
keeping time to the music. Presently he commenced swaying his body in
every possible posture, increasing the time and tinkling the bells. Around his
person floated two loose silk scarfs, his head being decorated with a i^old crown
and a gaudy red silk handkerchief. The music increased in noise and time
until he fell from the swing, apparently insensible, but still struggling with the
evil spirit, over which he was trying to gain the mastery.

“ A woman afterwards got up. She commenced singing in a low mono-
tonous half-vvail, very wild, weird and musical. She was entreating the evil
spirits to bo merciful. She then commenced an imitation of paddling and was
supposed to travel into the next world and converse with the spirits. I^y
and bye her appeals become more violent : she got on the swing and worked
herself into such a frenzy that she had to be removed by force. Meanwhile,

This man was named Tabai ; he continued his impositions on the people until a few months
ago [1876J, when he was murdered at Oya, the particulars of which appeared in the Gazette. The
following is the murder referred to : —

" We have^ received the following particulars of a murder which took place at Oya in
November last. Much as wc deprecate such a dastardly act, we consider the river well rid of the
wizard. After such disclosures we cannot help wondering that people who are so far civilized as the
Melanows should still place faith on such moonshine and hold on to such pagan practices. Tabai
was formerly a reputed wizard, residing at Teh, up the Oya, but of late at Dalat in the same river.
He had for some time past become a convert to the Mahomedan religion, and took the name of
Uraman. This day a letter comes from Pangeran Haji Abu Dakar, reporting that Tabai was killed
at mid-day of Tuesday, the 23rd inst., by Tur, Igud and Pok, at the house of Tur at Dalat, that he
jumped from the house and was speared on the ground by those men. Dial and his party on
arriving at Oya found the Pangeran Haji about to go up river with a large following. Biat brought
a paper, written by Saab the Tuah of Kakang, at his request, in which is set forth the reasons
of Tur, Igud and Pok for killing Tabai. That when Tur gave his daughter in marriage to a
Medong man, the man lost his reason, and Tabai received one picul of guns from Tur to restore his
son-in-law to reason ; that Tabai had then said, “ If you do not give me another picul I will not
cure him," whereon Tur 'gave him another picul, and his son-in-law became sane : again, Tur’s
child was taken ill, and he paid Tabai one picul to cure him ; the child not recovering, Tur engaged
another doctor, and Tabai said, " Because Tur did not continue to retain my services, the child shall
not live long.’ The child died. Another child of Tur’s was taken ill, and Tabai agreed to cure it
for sixty catties, saying, " If you give me sixty catties the child shall live, but if not, it shall die."
Tur gave the sixty catties, but the child died notwithstanding. And Igud’s reason for killing Tabai
is that when his child was ill, Tabai said, "If you do not give me some guns I will eat (be the death
of) your child, and within two or three days the child died. It was the work of Tabai. And Pok’.s
reason is that Tabai demanded some gold of him which he would not give. Tabai said, " If you will
not give it your child shall die," and that very night the child died. (C. C. de Crespigny, S.Ci. No. 116.)

On the Lingga once a " Dyak doctor had engaged to attend on a sick man, and in the event of
his remaining alive three days, a payment in jars was to be made as a fee. The three days expired,
and the payment was made, when the patient died; upon which the son of the dead man, an
impetuous young lad, demanded the restoration of the jars — a request the doctor refused to accede
to. The son drew his parang, and exclaiming " My name may return to the skies! " cut down the
doctor, and severely wounded his son. Though neither was killed, the former received some fearful
wounds over the face and shoulders. The case was heard before the whole of the population, and
the culprit fined three jars, or about ^24." (Brooke i. 97.) Sir Sp. St. John (ii. 133) mentions the
case oi a Bukar father who on the death of his child accused the medicine-man of wilfully causing
its death and killed him on the spot.

286 K[. Ling 'RoTn.---NaHve^ -of Safawah and Brit, N, Borneo,

the poor sick person was lying in a corner of the room, being disturbed
continually , by the operators, who waved the flower of the areca palm over
him in a wild and witch-like manner. The sight gave rise to painful feelings,
and I was grieved to see such a nice people so thoroughly given over to these
pagan practices, and placing implicit faith in such moonshine.** (W. ]\I.
Crocker, S.G., Nos. 120 and 121.)

General Sea Dyak Medicine Beliefs.

“ I had a curious case not long since. A man from Banting came
to ask for medicine for his brother, who, he said, was unable to move
his lower limbs, and that part of his thighs w'ere falling off in pieces. I
inquired particularly as to whether he had ever received any blow on the
spine ; or had a fall ? No. Then what was the commencement ? It came
0/ itself. Afterwards, I found out the man had been trimming or lopping a
tree on his farm, called ‘ rara,’ and hereby hangs a talc. This rara tree is an
antn ircCy and, generally speaking, nothing will grow under or near it. It is
forbidden amongst the D\ aks to cut dowm this tree, unless they first take a
hatchet, which they carefully waap round with cotton; they then strike as
hard as they can, and leave the axe in ; ‘then they call upon the antu, either
to leave the tree, or give them the sign that he does not wish the tree to be
cut down ; then they go home. Next day they visit the tree, and if they find
the axe lying on the ground they know the tree is inhabited, and don’t
attempt to cut it down ; if the axe still remains in, they can without danger,
cut the tree dow'ii. I say it is no antu, but strychnine, wdiich exists in the
sap to a large percentage. Now so long as the sap is running, no axe could
long remain in, but must necessarily be cast out by the action of heat, and
the expansion of the gutta exuding. If the axe remains in, it only proves
that the tree is not livelyV but ready to die. The gutta, falling on the flesh,
is taken up by the absorbents, and so impregnates and poisons the whole
body.” (Crossland, Miss. Life, 1868, p. 214.)

An old warrior told Sir Charles Brooke : “ That many years ago a party
of Sibuyau Dyaks, mostly his own near relations, and all known to him, were
walking in the jungle, when one man, to their sudden surprise, ran to a
distance from the rest, as if he had been seized by the spirits ; he climbed a
j;|:ee and rdinained in the woods, while his companions returned home,
.jfter the mati had been absent several years, living as an Antu, he returned
tb his family, covered with hair like an orang-outan. After some months the
hair fell off, and he became like the others again. This was narrated with a
serious and grave facej. and he likewise assured me he knew the man in
question.” (i. 41.)

The Rev. Mr. Horsburgh who lived among the Balaus relates a story which
may confirm the above : On one occasion, when walking in company with
two Dyak boys, Kassa and Biju, Kassa told me that his grandfather had
become a Prince among the miases or orang-outans, and that one day Biju
spied this mias in a tree, and not knowing that it had formerly been a man,

28 Compare this with Antu tree mentioned by Mr. Grant, p. 265.

Medicine Men and Women, 287

threw a stick at it and tried to frighten it. The mias, indignant at such an
insult, exerted its hidden malignant influence and smote the offender with a
si'vere fever, from which with difficulty he recovered. On asking Biju if such
were the case, he admitted the truth of the story, adding such details as left
no cJouht that he had once thrown a stick at a mias, and had had a severe
ft'ver after doing so. ‘ But how' did you know it was your grandfather,
Kassa ?’ I asked. With unbounding faith, grave, earnest countenance, and
large bright eye, he answered, ‘ Oh, sir, most certainly it was ! ’ What logic
rould stand against this ?” (p. 23.)

Perhaps this may have something to do with Sir Chas. Brooke’s
statement later on (i. 156) : ‘‘The natives, both Malay and Sea Dyak, have a
method of seeking internal satisfaction (I cannot explain it by other words in
my limited vocabulary) by communing in private with the spirits of the
woods ; the Dyaks call it Nampok, and the Malays, Bevtapiir. Thov stay
away many days, feeding on little or nothing, and if they see any living
pi-rson during the time, they come home, and afterwards start afresh.
Doubtless it does them good, soothing their simple minds.”

Sir ('has. l>rooke tells the following: “ I have alwa)s made it a point to
attend, with consideralde respect to strange people's practices, for it is as well
not too abruptly to laugh at superstitious modes, however far-fetcheci they
may seem. On one occasion, some of the Malanaii people had laid the dry
leaf of a palm, peculiarly folded up, within a few yards of rn\' house, owing to
some one having fallen down on this spot and been injured. The Anhi>i
(spirits) in consecpiencc had to be appeased. Antus, or no Antus, I did not
:i])prove of the vicinity of this leaf to my abode, so picked it up and threw it
away. I had been warned that anyone touching it would get a swollen arm.
My some unpleasant coincidence, within two days of touching the leaf, my
arm became inflamed and mmllcn for more than a fortnight afienvards."
(i. 70.)

A correspondent of the S.G., No. 122, p. 2, gives the following account
of a method of satisfying the ire of malevolent spirits. “On the night of the
2iid inst. it blew a heavy gale, first from the south eastward, then veered round
to the westward. Rain descended in torrents for about two hours, and
lightning was incessant from all directions, and so appalling that the native
women and children ran out of their houses and rushed wildly about the
different kampongs. This disturbance was the cause of an old and nearly^
forgotten custom being resorted to. During the force of the gale sevc'fal ineri
in the lower kampongs rushed about with swords cutting down fruit trees and
otherwise slashing and damaging property ; not only of their own, but that
of their neighbours. This act of vengeance was suj^osed to frustrate the
evil spirit of the storm, who otherwise would destroy both life and property
by a curse called Kudi, or in Kuching dialect Bud, A few days after the storm
had abated, the losers of the property complained that they did not see the
wisdom of this old custom, and hoped the Government would in future have
it abolished. The Malay chiefs strongly seconded this proposal, allowing that
in bygone days it had been a custom, but then, they state, their gardens were
of little value; it was different now, as labour was dear and everything was of

i-f 288 H. Ling Roth. — Natives of Sarawak ahd Brit JV. Borneo,

value in the market. It was found that these desperate men had cut down
225 trees of.different kinds, for which they had to pay the value.”

A curious request was made to Sir Hugh Low by a Land Dyak : It was
that of a young woman who, being married to an old man, was childless, and
she requested me to give her some medicine which would cause her to have
children, which she felt persuaded I could do.” (Low, p. 308.)

The Rev Mr. Crossland also says : “ I have funny requests sometimes.
A man will ask for medicine to make his dog brave to fight the wild pig; or
' for his paddy, that blight may not touch it.” (Miss. .Field, i860, p. 92.)

^ “ Only last night, after bathing, I was combing my hair, and threw some
loose hair into the fire. One of my friends, the second son of Api Gurnong,
said, ‘ Tuan, w'e never throw ou|: hair into the fire ; for, if w^e did, we should
have a sick head.’ I asked if into water ? ‘ No, we should have a sick head.’

On the earth? ‘Yes; no sickness th^rc.’ (Crossland, Miss. Life, 1873,
p. 541.)

“ I found out a short time ago that I had been ignorant of a peculiar
custom observed by the Undups. I used to go and visit my patients, and
cheer them by telling them they seemed improving, or the reverse, just as I
should do in England. I said to a lad, ‘That looks healthy ; now don't yon
go sitting over the fire, or you will making good bad.’ I left him. Next
day I found him sitting over the fire wrapped up in a blanket, the picture of
misery. I soon found he was in the sulks and left him in them. When he
was quite well he said to me, * You were a stupid to go and say before me
that the rash was good, just like a little child that knows nothing.’ ‘ So it
was good,’ I replied, ‘ Good or bad, you should not have said a word to me,
whatever y'ou said to others,’ said he. ‘So that was the reason you went into
the sulks like a bear,’ I said. ‘ Yes, and enough too,’ he replied ; ‘ you were
a fool and I was angry.’ . A Dyak never admits he is well, nor can you say so
to him. So anything eaten is never praised.” (Crossland, Gospel Missy.,
Nov., 1871, p. 163.)

“ A man who has been suffering from a bad illness, on recovery will often
change his name, in the hope that the evil spirit who caused his illness will be
unable to recognise him under his new name. In such a case his former
name is never again mentioned.” (Hose, J.A.I. xxiii. 165.)

Design on Bambu Box. Design on Bam^ Box. .

^ nat. size (see p. 241). ’ J -nat. size (see p. 241)#^ ■

(Hose Coll.) ' (Crogaland CoU.)

CHAPTER XI.

PATHOLOGY.*

V.'iriety of diseases- Kemedies- Love of strong measures— No knowledge of mcdieine- Cholera— ■

Massage ' Water from sacred jars— Great distress- Treatment Smallpo.\ Great fear of
Fleeing from it- -Inoculation— The forsaken sick— General treatment— Malay vaccination- Care
of the sick— Great losses — Malay inoculation Fear makes peace- Panic-stricken people - A
" cannibal ” — Russian influenza — Malarial fever Kunip — Very widespread — Leprosy —
Fdephantiasis - Goitre— Consumption -- Ophthalmia— Insanity— Albinos— Quick-healing wounds
--Ifleeding and cupping— Cauterising— Spittle as a poultice— Other mixtures— Snake bites—
Leeches.

Tfiii diseases the people suffer from are: — The Fevers: Cholera, Smallpox,
Intermittent Fever, Russian Influenza, Anthrax; and the Skin Diseases:
Ichthyosis, Elephantiasis, Tetter, Scab, Lpprosy, and vScrofula. They have
also Ascites (dropsy), Goitre (Derbyshire neck), Threadworms, Consumption
(? pulmonary), Otitis (inflainination of the middle ear), Ophthalmia, and
Indolent Ulcers. But syphilis and gonorrhcea are never known. (Houghton
M.A.S. iii. 196,) “ Among those Upper Sarawak Dayas who do not come in

contact with Malays, the treatment of the sick is entirely in the hands of the
'I'liose who have had intercourse with Malays often try their
remedies, after the attempts of their own priests have failed to produce a cure.
All remedies are external, either rubbing, or washing, or sprinkling. I have
never seen or known of a Daya doctor giving a drug or any internal medicine,
or interfering with the diet. If one excepts, therefore, such few cases where
rubbing or washing would rationally be of any use, the whole medical treatment
of the Dayas rests on their heathen system of superstition, in some cases
approaching sympathetic cures professing to transplant sickness.” [ibid,)
Speaking of the Land Dyaks, Sir Hugh Low says: “ The diseases which
are most common among them are those incident to their exposed manner

of life. Agues and diarrhoeas are the most prevalent Rheumatic

pains are very common. I'or the cure of internal diseases, turmeric and
apices, taken in monstrous quantities, are the favourite remedies ; but for
anything at all serious, recourse isThad to the ‘ Pamali,’ both in medical and
surgical cases.” (pp. 304, 307.) ‘‘ They have not that antipathy to the use

of castor oil so frequently observed amongst other people ; but, on having
taken one dose, generally hold out the glass and ask for another, saying at the
same time that it is very good. European medicines have great effect upon
their constitutions, so that, in all cases, smaller doses than usual must be
prescribed for them.” (ibid, p. 309.)

, ! TShis chapter has been placed after that on the Medicine Men as in the minds of the natives
there is no real distinction between the magic of their doctors and true medical knowledge.

^ U

290

H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.

“ The Land Dyaks have little or no knowledge of medicine, though thev
sometimes collect pepper and onions with which to make physic, a kind of
stomachic.” (St. John i. ig8.)

Cholera.

When cholera was in the country, the Sea Dayaks lost comparatively
few, as they healed those taken with it by rubbing and warmth .... The
most successful system practised by the natives appears to be to rub the
stomach and limbs with cajpiit oil (kayti putih oil), and administer a strong
dose of spirits immediately the first symptoms are perceived. It is said a few
drops of the oil are also given with success. When the cholera, aftor
committing great ravages in the capital, appeared among the Muruts and
Bisayas of Limbang, they all fled from their villages, retiring to the hills and
the depths of the forest ; their loss was very slight.” (St. John i. 74.)

“At Tamparuli when the cholera attacked the people the only remedy
they appeared to apply was water from the sacred jars, though they
endeavoured to drive away the evil spirits by beating gongs and drums all
night.” {ibid i. 346.)

About four years later at Kwap (Quop) “ Sixty-six died of cholera.
Heartrending scenes of human misery are related by those surviving ones,
who, frightened by the sudden ravages in their homes, fled into the jungle in
order to escape their enemy, but only to meet him in a more fearful sha])e
in the wilderness; through exhaustion, fear and want of food, they were onl}-
more open to his attack. I could tell you how whole families with their
children fled ; how they built small temporary huts, living on a little rice and
wild herbs only ; how, after a day or two, one of them being attacked by
cholera, the others fled again, leaving his corpse a prey to wild beasts; then
building again, and leaving again and again, till at last perhaps only one or
two little children are left, watching. lonely by the side of their dead parents,
unwilling to forsake their late protectors even then, and not knowing to the
full extent their dreadful misery ; weeping, weeping all day, crying aloud for
help, till at last some other stray sufferer and fugitive from the same fate,
attracted by the cries in the silent jungle, happens to come near, and,
throwing off all fear, takes the poor little bereaved ones to the nearest village
or house to be taken care of.” (Rev. Ab6 Miss. Field, 1865, p. 216.)

In one case, when a Land Dyak man was dying of dysentery, those
attending him had prescribed the frequent use of plantains as his only food.
Honey enters largely into their medical practice, and to it they ascribe
healing qualities. (Low, p. 309.)

Smallpox.

Writing of the Smallpox on the Sakarang (?) in 1856 Sir Chas. Brooke
remarks: “Indeed, near the mouths of small streams the stench was mo.st
offensive from the decaying bodies. When first taken with the unmistakable
symptoms, they were left to look after themselves. The consequence ^was the
disease proved fatal in* almost every case. The poor creatures had not the

Pathology.

291

iiMiiotest chance of recovery if delirium attacked them ; but where inoculation
was practised, the average amount of deaths did not exceed one per cent.
'Die inhabitants (particularly the Dyaks) have an extraordinary fear of this
disease, and never speak of it without a shudder. On making inquiries after
a person’s health, the question is put in a whisper for fear the spirit might
hear, and it is termed by various names, the most usual being jungle flowers
or fruits, (i. 208.)

The smallpox attacked six months ago (1856) the people up the main
river, the l^atang Lupar. In some of the Dyak houses it made frightful
ravages, chiefly through the panic fear into which it threw the occupants,
who, in some cases, fled into the jungles, abandoning their sick friends and
carrying the infection in their own bodies. It is said there are long houses,
whose occupants having thus rushed away, not one of them has since made
his appearance. The Dyaks regard the smallpox as an evil spirit, with the
notion which induced our English peasantry to use the same caution in
reference to fairies — they never venture to name the smallpox, but designate
it politely by the titles Rajah and Buah-Kagu. I heard an old woman
yesterday, telling how that, during the time she was nursing her grandson,
she was continually begging, ‘ Rajah, have compassion on him, and on me,
and spare his life — my only child.’ In the neighbourhood of Sakarran, the
Malays inoculated with success both their own people and the Dyaks. By
inoculation the disease was gradually drawing near to Lingga. 1 wished the
Dyaks not to inoculate until the appearance of the disease in the country, but
they had an idea that the Rajah was more mild to those who thus made
submission to him. So the inoculators came to Banting. They certainly
iiave had great success. Out of hundreds who have been inoculated, only
three have died under the operation. This is independently of two deaths
from casual smallpox.” (Bishop Chambers, Miss. Field ii., Oct., 1857,
p. 236.)

In 1868 “ the Sakarang Dyaks behaved disgracefully. No sooner was
any one taken ill, than off they set, and ran into the jungle, leaving the sick
to live or die. Sometimes they carried the sick into the jungle and left them
there. One young man I heard of was carried to the edge of the graveyard,
and left there with his mother to take care of him. He died ; his mother
called to the people of her house to come and bury him, but not one would
perform the friendly office ; she was obliged to pay people from another house
to bury her son. I thought for some time that there was no one who had any
medicine, but I found at last that there is an old man I know well, who
professes to have a charm which causes the pox to subside. At this present
time he is driving a thriving trade on the credulous. I inoculated his grand-
children^ yet he had this charm. There is nothing like assurance and utter
deceit for making way among this people. These medicine-rneii look wise,
chew some leaves, colour them, spit on the people who are sick, rub them up
and down, tie a piece of string round the neck, fasten a stone, bone, or piece
of stick to it, finally ask a high price for the charm, and so get on, and are
sent for from all parts. To be able to do this they must have a lot of dreams,
in which the antu tells them of a drug or plant, or stone, bone, pig’s, dog’s, or

292

H. Ling RoTH.--Naiives of Sarawak and Brit. N. Borneo.

deer’s tooth, which is in a certain place and possesses certain properties.
Having first caught their hare, they skin it. They get the tooth, etc., narrate
their dream, which is the best part of their charm. .... During the
last month I have inoculated about five hundred, just as I might ha\e
vaccinated in England ; it does not suit the people far away. They like to
have the Malays, who practise pretty well upon the people, and make a fiiu;
thing of it. Had I asked Malay prices, I should have made i8o dollars durin^^
the month, and that is double my pay as a missionary; as it is, 1 simply ask
a fowl or small quantity of rice as an acknowledgment. You may think the
people cannot pay : so 1 thought, till I found out how exorbitantly the Malav s
charge, and how readily the people pay them.” (Crossland, Miss. Life
i868, p. 2t6.)

But the same missionary, writing three years later of the Undops, says:
“ Nothing could exceed the great care the people took of their sick, and the
kind way in which they spoke to me. The generality of Dyaks run away aiul
leave their sick to live or die. Y(‘sterday, some of my people came home from
the Lemanak country, where they have been for fruit. They told me the
Lemanaks left their sick wlierc they died, at the foot of the fruit-trees, siinpU
wrapt up in their curtains. It is owing to this want of courage to bury their
dead that the wild pigs feed on the bodies and then die of the disease. All
the Undups were properly buried, and I never saw nurses in England take
more care of the sick.” (ibid^ 1871, p. 86.)

“An epidemic of small-pox broke out at Balleh last year (1875) ami
carried off hundreds of people during the ensuing four or five months.

“The Kayans, Dyaks, and other wild tribes fled into the jiingk',
neglecting their farms, and thus paving the way to a famine. They did not.
however, escape from the disease, which followed them to their retreats, and
made an easy prey of the miserable half-starved wretches.

“ Vaccination was proposed, but was at first viewed with more horror
than the small-pox itself. The natives believed it to be the same as the
inoculation practised by the Malays, of which they have just cause to he
afraid, as they say that during a similar epidemic some ten or twelve years
ago, 50 per cent, of those inoculated died.

“ It was not until the beginning of October, when upwards of 400 deaths
had occurred, that any one could be persuaded to be operated upon. As
soon, however, as the efficacy of vaccination had been proved, the Fort was
inundated with people of all tribes: Dyaks, Kayans, Punans, Bakatans,
Skapans, Kajamans, &c., &c., who mingled fraternally together, forgetting
for a time their old enmities. The disease soon disappeared from the
district, but there is no doubt that a great deal of want will be felt before
next harvest.

“The total number vaccinated up to the present time is 10,489, 3,452
being by Europeans at Balleh, and 7,037 by a Malay who was sent into the
Kayan country for that purpose.”* (S. G. 125, pp. 4-5.).

*Bock (p. 71) referring to a portrait of a Poonan in his book, says: “On the arm of the
younger girl will be seen the marks of a kind of vaccination practised by these people.” ^But is it
really such a mark, and on what authority is the statement made, he could not speak to them ?

Pathologv, 293

“Small-pox from time to time commits terrible havoc amon^^st them-;
numbers of Dusuns in Melanf>[kap were deeply pitted by this disease.”
(Whitehead, p. 109.)

“ When the small-pox was committing sad havoc among those Sea
Dyak villagers who would not allow themselves to be inoculated, they ran
into the jungle in every direction, caring for no one luit themselves, leaving
the houses empty, and dwelling far away in the most silent spots, in parties
of two and three, and sheltered only by a few leaves. When these calamities
come upon them, they utterly lose all command over themselves, and become
as most timid children. Those seized with the complaint are abandoned ; all
they do is to take care that a bundle of firewood, a cooking-pot, and some
rice, are placed within their reach. On account of this practice, few recover,
as ill the delirium they roll on the ground and die.

“ When the fugitives become short of provisions, a few of the old men
who have already had the complaint creep back to the houses at night and
take a supply of rice. In the daytime they do not dare to stir or to speak
above a whisper for fear the spirits should see or hear them. They do not
call the small-pox by its name, but are in the habit of saying, ‘ Has he yet
l(‘ft you ?’ at other times, they call it jungle leaves or fruit ; and at other
places the datu or the chief. Those tribes who inoculate suffer very little.”
(St. John i. 61.)

111 ordinary sickness the relatives arc attentive, hut not so, as 1 have
said, when there is a sweeping epidemic, as small-pox ; in such cases
they think it to be useless striving against so formidable a spirit.” {ihid
i. 74.)

“ In many cases of sickness and death, on inquiring the cause, they
re[)ly, ‘ Pansa antu,' or ‘ A spirit has passed.’ This may be otherwise
interpreted ^ He possesses a devil.’ ” (Brooke i. 63.)

” I forgot to mention an old chief I met on the road during the day. He
told me there had been a man rushing about the countr)’ where I was going
to and who had been eating men and women. I asked him why the}' had not
killed him, but he said they were unable to catch him. 1 then asked if I
should have a chance of putting a ball into him, but he stated the man had
cleared out and gone in the direction of the Paitan river. I discovered ne.xt
day that cholera was what the old gentleman had been aiming at.”
(Von Donop Diary, October 6th.)

Russian Influenza.

On the Batang Lupar “ Ten Dyak children aged about one year have
succumbed to the influenza in the Saduku stream. These are the only deaths
from the influenza that have been reported. It seems that in nearly every
case of these Dyak children diarrhoea accompanied the influenza and the
combination was too much for these small mortals. It would appear,
therefore, that the influenza epidemic is not so bad in the Batang Lupar as
in other places.” (S. 0.1894, p. 68.)

294 Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

Malarial Fever.

Mr. Von Donop had pointed out to him a small shrub called Lehullyboo,
the leaves of which are used as a substitute for quinine. (Diary, October 8th.)

“ The Punans when suffering from fever swallow the poison which they
use for their arrows, and which is regarded by them as a valuable medicine
when taken internally.” (Hose J.A.I. xxiii. 158.)

Kurap.

“ This is a disease which produces a repulsive appearance, causing the
skin to hang in ragged loose flakes or scales all over the body, excepting those
parts which are tightly bound round, e.g, the loins. But even here the
skin, though not scaly is of a very dark unhealthy brown. In some
subjects, instead of being scaly the appearance is as though a small parasite
had found its way beneath the surface of the skin, and had tunnelled his way
all over the body, producing a most beautiful pattern of intertwining spirals
and circles, like embroidery. The patient suffers very much from irritation
and itching at certain stages of the disease, which induces scratching and thus
the skin is torn and loosened. The disease is said to be hereditar}’, though
often a generation or two may exhibit no symptoms of it. Still the poison
appears to be in the system, and it will probably break out again. It ina\
also be contracted by using the garments or sitting upon the mats of people-
who suffer from the disease. A scale or flake of skin may become attached to
the new subject and the disease may thus be transplanted upon their bodies.
A native cure consists of a mass of certain leaves all pulped together, with oil
and soot and then smeared and plastered over the affected parts, and at once
excluded from the air by various wrappings, first with leaves, then with cloth.
At certain intervals, these wTappings are taken off, the patient allowed to
bathe, and then new applications put on again. This process of cure takes
from one to three months, and even longer, and sometimes it fails altogether.”
(F. W. Leggatt.) “

This disea.se is mentioned by nearly all travellers. Mr. Denison speaks of
it at Jagni and Brang (ch. iii, p. 31, ch. vii. p. 80). Mr. Grant refers to it
(p. 78) and Sir Chas. Brooks calls it the “offensive skin disease” among the
Undups. (ii. 85.) Mr. Hornaday writes of it at Simunjan : “ Some had that
repulsive skin disease called ichthyosis, which causes the epidermis to crack and
loosen somewhat, and roll up in thousands of minute rolls, giving the otherwise
dark brown body a grayish appearance.” (p. 373.) Mr. Whitehead met with
it among the Muruts and the Dusuns. (pp. 70, 109.) Lieut. De Crespigny
had previously mentioned it as prevalent with-these peoples. (Proc. R. Geogr.
S. ii. 348 ; Berl. Zeit. p. 330.) He attributed it to bad food. In fact nearly all
writers agree in considering the unsanitary life and occasional food as largely
responsible for this disease. (Low, p. 304.) On the Sadong the popular belief
is that a decoction of leaves of the sulok plant will cure the sufferers, but it

® Mr. Earl saw Dyaks with it and some also whom the disease had left with nearly white spots.
It was not considered infectious, (p. 296.) Mr. S. Muller alsa met with it (ii. 357), while Mr.
Bock says the Poonans are especially subject to skin diseases, (p. 213.)

Pathology*

295

rarely succeeds ; again, the hot water cure is also resorted to and drank at
luarly boiling pitch, but usually with poor results. (S. G. 1894, p. 121.)
Natives who have entered the European service have lost it, but the
ilisclouration of the skin remains. (Low, 304.) Madame Pfeiffer remarks
(p. 77) : “ Besides outbreaks on the skin and ulcers I noticed few diseases
amongst them. Of the latter the men seem to suffer more than the women.”

Leprosy.

At Sennah Sir Hugh Low saw a small hut erected in a tree far above the
ordinary houses of the village and though in sight of at some distance from
them. He was told it contained a man and a woman who were afflicted with
a loathsome disease which caused large pieces of their llesh, particularly from
the extremities, to drop away. They were debarred from all society, never
permitted to descend and well supplied with food. (p. 305.) Mr. Witti met
a Diisun whose foot was half rotted away. He adds (Diar\’, Nov. 25) they arc
free from syphilis, but Sir Chas. Brooke on the Lingga remarks that scrofula
is prevalent. Leprosy also exists among the Murats. (De Crespigny, Berl.
Zeit. p. 330.)

Elephantiasis.

This is common on the coast and particularly in the low countries. Many
Europeans including His Highness have suffered from it temporarily.
(Brooke i. 57.)

Goitre.

Mr. Denison (ch. vii. p. 90) observed goitre at Brang. Sir Hugh Low
met with it at Simpio. It grows very large but causes no pain, only
inconvenience. “ I have myself seen young women with them, so long as to
hang below^ the breasts, and was informed that amongst other tribes they were
frequently thrown over their shoulders by the people troubled with them.
They appear to me to be more frequent amongst the women than the men. I
did not see them exceed more than two in number on one individual.” *
(P- 306.)

Consumption.

On the Lingga consumption is not uncommon, and children are
especially subject to it, often with fatal consequences.” (Brooke i. 57.) The
Rajah also met with cases of wasting away for which he never could administer
any complete remedy, (ibid.) ** Cases of consumption also exist among
the Dusuns.” (De Crespigny, Proc. R. Geogr. S. ii. 348.)

Ophthalmia.

This is very frequent among the Land Dyak.s, it occasions loss of sight
from cataract, though a weakening discharge is the most common appearance.”
(Low, p. 304,) Mr. Hornaday mentions sore eyes at Lake Padang. (p. 373.)

*' It is no exaggeration to say that every third woman is afflicted with a protuberance in the
throat,* varying from the size of an apple to that of a child's head.” (Bock, 213.)

296 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,

On the Lingga the people suffer most during the weeding of the padi farms
in September and October. “When neglected, it deprives many of sight, but
taken in the first instance yields to the rnildest remedies.” (Brooke i. 57.)
“The Kanowits suffer because they extract their eyelashes.” (St. John i. 39.)
“On the Limbang sore eyes are perhaps caused by the people crowding over
their fires at night.” (ibid ii. 133.) “ While the neighbouring Malays suffered
the Dusuns at Bongau were quite free from weak and inflamed eyes.” (I)o
Crespigny, Proc. R. Geogr. S. ii. 348.)

Insanity.

An insane Dyak once attacked Mr. Everett at Marup on the Batang
Lupar. “The Dyak, according to the custom of his people, is a privileged
person, being insane, and wanders about the jungle or near the houses without
molestation.” (S. G., No. 26, 1871.) “Madness is supposed, amongst the
Singhic Dyaks, to be the punishment inflicted on the hardy offender against
the Parnalioii deer’s flesh, and a man is now living in that tribe who committed
the horrid crime of parricide to save his family from the disgrace incurred by
his father running about the woods in a state of nudity, making the noises
and imitating the habits of a deer, of the flesh of which animal he was
supposed to have eaten.” (Low, p. 306.)

Albinos.

These are found among the Sea Dyaks, wdio are fond of such monstrosities.
They are not deficient in mental and physical capacity. “ The weakness of
their eyes produces a nervous trembling, as if the pupil could not bear the
light — the colour is of a faint pinkish tinge.” (Brooke i. 62.)

Healing Wounds.

A Sakarang youth was caught by the foot by an alligator. “ Fortunately
a boat approached, and the alligator then dropped his foot and made off. The
wounded man dragged himself up the bank and there lay exhausted, with his
foot merely attached to the leg by a small piece of flesh. The w'ound was
ghastly, wdth the bones protruding just above the ankle. Some of the nerves
.must have still been unsevered, as he had some sensation in his toes. I could
do nothing but give him clean cloth, and recommend him to keep the limb
cool. A doctor, I suppose, would have at once amputated the foot. The
man did not appear to suffer any acute pain, but was in an exhausted
condition. Four years subsequently to this event the same individual walked
into my house, informed me he had quite recovered, was married, and had a
young family. On examining the limb, I found it was six inches short, and
he was walking on the end of his shin bone ; the foot was drawn up and
useless, I feel sure no European would have recovered from such a wound
without medical treatment.” (Brooke.)

“ Wounds are always covered by a kind of paste, made of pounded

That the Dyaks [5/^:] are not as a rule unhealthy is proved by the rapidity with which
wounds and fractures heal. (Bock.)

Pathology. 297

turmeric roots and other herbs, which entering!: the sore, keep it in an
unclean state, and prevent rather than assist the cure. I'roni the simple
nature of their food, and their way of life, inflammation in wounds or sores
IS rare amongst them, and generally to a small extent.’' (Low, p. ^^07.)

Blekding and Cupping.

Among the Land Dyaks bleeding “ is performed very rudely, l)y cutting
large gashes in the limb which pains them. The cupping process is curious,
and, as far as I know, peculiar to the people. The wounds being made with
a sharp knife, or a piece of bamboo, a small tube of this cane is placed over
them, with fire on its upper end, so that the air of the tube being exhausted
by the action of the fire, the blood flows readily, and the operation is success-
fully carried on.” (Low, p. 307.)

“ Two days ago I witnessed a surgical operation, performed by two Undop
women on a man ; it was cupping. The man lay on his side, and one woman
having a conical piec(i of wood, hollowed out with a base al)out tin; size of an
ordinary cupping glass, and a small hole at the top, apjdied it between the
shoulders of the man and by suction endeavoured to exhaust the air. Having
siu'ca.'cded in attracting the blood to the i)art, she took off the wood ; and the
other woman, who had a ver}’ sharp knife, proceeded to incise the part freely ;
tlu^ wood was again applied, and a very fair cpiantity of blood extracted.”
(Crossland, Miss. Field i860, p. 92.)

On the Barum River, “cupping is practised by the medicine men, small
joints of bamboo being used for the purpose. Blood-letting about the skin is
a very common practice, and I, have often seen a man take a small knife and
make slight incisions in another’s leg till the whole limb was smothered in
blood. (Hose, J. A. 1. xxiii. 166.)

Cauterising.

The Sarebas people have a very barbarous method of cauterising wounds
made by fish spikes, viz., “ heating a wire till it is red hot, and then intro-
ducing it into the wound to cauterise it. But the poison has entered the
whole system before this operation can be eftected.” (Brooke i. 231.)

Of the same people Sir James Brooke writes : “I have seen them with a
smouldering fire under a bamboo grating, only a foot high, on which the
patient sits or sleeps, naked, enveloped in smoke, which would smother a
Luropean.” (Mundy i. 237.)

Spittle as a Poultice.

The Sarawak Dyaks “ also bathe the sick with cocoa-nut water, mixed
with ginger and a yellow root. Often also they use spittle (saliva mixed in
their mouth with red sirih), and spit on his face, neck, and other parts of his

^ “ One day one of the Poonans staying at Long Wai fell ill, and complained of a pain in his
back. Without hesitation the chief took his small knife from his mandu sheath, and taking a piece
»f flesh firmly between his fingers made three incisions in the lower part of the back, in the region of
die kidneys. In each slit he inserted a bamboo cylinder, two inches long, which he first made very
bot, pressing them down firmly, and afterwards applying a little hot water to the wounds. I
lelt this novel kind of seton, and found the three pieces of bamboo were fastened very securely into
the flesh." (Bock, p. 75.)

2gS H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,

body.” (Houghton, M. A. S., 197.) And Miss Combes reports being called at
LundVto see a sick child “which was covered with filth, having been squirted
with betel juice, and daubed with a kind of red ochre.” (Gosp. Miss., ist
1858, p. 120.)

“Other Dyaks use the same remedy for sprains, bruises, or cuts."
(Hornaday, p. 473.) “ Some Sakarang wounded were once brought to Sir

Chas. Brooke to be spat upon. He declined, so his “people gave them a
volley of saliva over their wounds in my stead, and promised a speedy
recovery.” (Brooke i. 186.)

“ On more than one occasion when in the interior I was presented by the
Murats with a sumpitan arrow with the request that it should be spat upon
by myself and my party; this arrow it seems was used afterwards as a
charm in cases of fever.” (Ricketts, S. G. No. 348, p. ig.)

“ The grated flesh of old cocoa-nut is occasionally applied to wounds
and bruises, but there is no general knowledge even of the powers of rice
poultices. Blue-stone they eagerly inquire for, and the}' have learnt its
properties. Their most common physic is to get a friend to chew up a
mass of sirih-lcaves, areca and lime, until it is reduced to a thick red
juice, which is then squirted from the mouth over the part affected. If
this physic be thus administered by a regular doctor it will be more
efficacious, but anyone may do it. This mess is used indiscriminately for
all diseases : stomach ache, sore eyes, ulcers, wounds, boils, rheumatism,
as well as fever. When it is squirted on to the forehead it is .supposed
to be efficacious in relieving the accompanying headache,” ^ (St. John i. 199.)

Snake Bites.

Among the Sea Dyaks “ old and dried Indian corn is kept for
medicinal purposes, particularly for the cure of snake bites ; each man
carries a small quantity in jungle travelling.” (Brooke i. 189.)

A Punan being bitten in the foot by a large cobra, “some Dyaks at
Tatau took him in hand and applied some roots to the wounded foot,
and it was not long before he was able to walk about again.” (E. P. Gueritz,
S. G. No. 122, p. 6)

“Some Muruts have an anti snake bite anklet called glang antu, and
greenstone which is said to absorb the poison.” (De Crespigny ?)

Leeches.

“ The coloured leeches of a bright green hue. the natives and especially
the Sea Dyaks hold in great horror, as they have an idea that they are
capable of entering the intestines, and- eventually killing a person. One
man had this idea, and came with a pitiful story about his case. I gave
him everything I could think of, and he took, besides rny medicine, some
tobacco and .salt until he vomited profusely. He made himself very ill
before he was better, and then told me the Antus had promised that he
should recover his health.” (Brooke ii. 186) .

" “The Dyaks and the Malays also, are very fond of the fat from the python as an pintment,
and apply it to aU kinds of external wounds.*^ (Bock, p. 213.)

CHAPTER XII.

LEGENDS.

Tlie creation of the world — Another version — The deluge— Origin of white jx'ople and survival of
books — Origin of Sibuyaus - Origin of Buliidiipi — Legend of Kina lialii Ancestor of a
Sadong chief — Origin of paddy (rice)- Jungle-leeches- Origin of Borich - Klieng’s war-raid to
the skies (by the Ven. Archdeacon Perham — Fragment of a story of Klieng - T'he story of
Liinbang — Adventures of Klieng— Two fragments- A third fragment 1'he story of Manging —
History of the Sijn idol-- J Mandok and Kikura Deer, pig. and Plnndok Plandok, deer, and
]ng Alligator bird — Alligators afraid of l^y.aks - ( )rang-Outan stories -'I'urtle with a pearl- -
Rats — Stump-tailed snake — Tailed men— Spooks- -'fhe Kin.'ibatangan ea.\e Water Sjnrits —
Sjurits of the rock — Mountain spirits — Curious mouhds.

Thi<: Creation oi* the World.

■‘Thic followiii|< account of the creation is given by tlu* Ds aks of Siikarran : —
In the beginning, existed in solitude, Rajah Gantallah, possessed of a soul
with organs for hearing, speaking, and seeing; but destitute of any other
limbs or members : he rested upon a Itiinbu, Lcmhn is the Malay \v(;rd for a
hull or cow ; but it was not upon this animal he had his scat ; nor were the
Dyaks able to give any account of what a lumbn is. By an act of his will,
Rajah Gantallah originated two birds, a male and a female, after which he did
not directly produce any creature, his will taking effect through the
instrumentality of these birds. They dwelt on the lumbu, above, beneath,
and around, in what was originally a void. Whilst dwelling upon it, they
created hrst the sky, then the earth, and then the Batang Lupar — a large
river in Borneo — which was the first of waters, and the mother of rivers.
Leaving the lumbu, the}^ flew round the earth and sk}^ to discover which of
them was the greater. blinding that the size of the earth considerably
exceeded that of the sky, they collected the eeirth together with their feet, and
heaped it into mountains. Having completed this work, they attempted to
create mankind. For this end they made the trees, and tried to turn them
into men ; but without success. They then made the rocks for the same
purpose. These they shaped like a man in all respects ; but the figure was
destitute of the power of speech. They then took earth, and, by the aid of
water, moulded it into the form of a man, infusing into his veins the gum of
the kumpang-tree, which is of a red colour. They called to him — he
answered ; they cut at him — blood flowed from his wounds ; as the day
waxed hot, sweat oozed through his skin. They gave him the name of
Tannaih Kumpok, or Moulded Earth.

300 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.

“Besides this account of the creation of the first man, the Dyaks have
likewise several traditions regarding the Deluge, one of which, curiousl\
enough, connects it with the universally diffused story of the dragon, tliv
woman, and the fruit of a tree for which she longed.” (Horsburgh, p. 20.)

Anothkk Account of Creation.

“ Their traditions of the creation are also singular. In the beginning, they
believe, there were Solitude and Sou tan (a Malay word meaning curious
person or soul), who could see, hear, speak, but had 'no limbs, bodj', or
members. This deity is supposed to have lived on a ball, and after some ages
to have made two great birds— bullar and erar. He himself did nothing
further ; but the birds flew round and round, and made the earth, sky, and
rivers. Finding the earth greater than the sky, &c. &c. (as above) ....
After a time this first man, Tanacompta, brought to life a female child, who
gave birth to offspring. The succession of day and night then began ; and
hei* progeny became most numerous, and sailed continually up and down on
the river. Hitherto the sky had been so near the earth that one could touch
it with the hand ; but she now raised it up, and put it permanently on props.”
(Bishop McDougall, T. E. S. ii. 27.)

The Deluge.

“ My friends now gave me a description of the Deluge. The fact of their
telling me that Trozo (Noah), who was the ancestor of these Dyaks, married a
Malay woman named Tcmnijcn^ made me wonder, however, whether or not
the following is a story derived from the Malays, — most probably it is.

“ Trozv was a great man, and when the flood commenced proved himself
to be so, for he procured a lessong (a large wooden mortar used for pounding
paddy), and made a boat of it, and taking the fair Temrnjcn, and a dog, a pig,
a fowl, a cat, &c., he launched forth into the deep. After the flood subsided,
Trow, having landed his stock and cargo, thought long and deeply, and after
mature consideration seems to have come to the conclusion that to re-people the
world many wives were necessary ; so out of a log of wood he made one, and
out of a stone he created another, and various other articles having been
converted to a similar purpose, he married them, so that it was not surprising
that ere many years he had a family of some twenty, who learned to till the
earth and to lay the foundation of various Dyak tribes, including that of
Tringus.^

“ Trow, then, is the reputed ancestor of the Tringus Dyaks; Tzippa is their
Supreme God, who in his anger sends thunder and lightning, and in his mercy
the sun and gentle rain. But unfortunately this is not all, for the Tringus
folk, both young and old, believe in other good genii, who, like the heathen
gods of old, are supposed to have special charges, such as that of war, &c.,
and to whom offerings are made ; and besides this, they have a very great
dread of many evil spirits, which cause sickness, bad crops, and the like, and
require propitiation,” (Grant, p. 68.)

^ Compare the classical story of Deucalion and Pyrrha. [Wm. Chalmers.] - *

Legends — The Deluge.

301

A Sea-Dyak Tradition or the Deluge and Consequent Events. •

“ Once upon a time some Dyak women went to gather young bamboo
shoots to eat. Having got the shoots they went along the jungle and came
upon what they took to be a large tree fallen to the ground, upon which they
sat, and began to pare the bamboo shoots, when to their utter ama;'ement the
tr<‘e began to bleed. At this point some men came upon tlie scene, and at
once saw that what the women were sitting upon was not a tree, but a huge
boa-constrictor in a state of stupor. The men killed the beast, cut it up, and
took the flesh home to eat. As they were frying the pieces of snake strange
noises came from the pan, and at the same time it began to rain furiously.
The rain continued until all hills except the highest were co\ered, and the
world was drowned because the men killed and fried thc^ snake. All mankind
perished except one woman who fled to a very high mountain. There she
found a dog lying at the foot of a jungle creeper, and feeling the root of the
creeper to be warm she thought perhaps fire may be got out of it : so she took
two pieces of its wood and rubbed them together and obtained fire; and thus
arose the fire-drill, and the first production of fire after the great flood.

This woman and the fire-drill gave birth to Simpang-impang, who, as
the name implies, had only half a body, one eye, one ear, half a nose, one
('lieek, one arm, one leg. It appears that many of the animal creation found
refuge in the highest mountains during the flood. A certain rat, , more
thoughtful than the rest of his friends, had contrived to pnserve a handful of
paddy ; but by some means not told, Simpang got knowledgi' of this and stole
it from th(‘ rat, and thus man got paddy after the flood. Simjiang sjiread his
handful of paddy upon a leaf and set it upon a tree-stump to dry, but a pufl‘ of
wind came and away went paddy, leaf, and all. Simpang was enrag(‘d at tliis,
and set off to inflict a fine upon the Spirit of the Winds and to demand tlie
restoration of the paddy. Going through the upper regions, he jiassed the
houses of Funtang Raga and Ensang Pengaia, who asked vSimpang to impure
of the Wind Spirit the reason why one plantain or sugarcane ])lanted in the
ground only grew up one single plant, never producing any further increase.
After this, Simpang came to a lake, who told him to ask the Wind Sjiirit why
it was it had no mouth and could not empty itself. I'hen he canu; to a very
high tree whereon all kinds of birds were gathered together and would not fly
away. They had taken refuge there at the deluge. The tree.* sends a message
to the Wind Spirit, ‘ Tell the Spirit to blow me down : how can I live with all
these birds on the top of me, balking every effort to put forth a leaf or branch
in any direction ? ’ On goes Simpang until he arrives at the house of the
Spirit, he goes up the ladder and sits on the verandah. ‘ Well,’ says the
Spirit, ‘and what do you want?’ ‘ I am come to demand payment for the
l^addy which you blew away from the stump on which 1 had set it to dry.’

‘ I refuse,’ replies the Spirit; ‘however, let us try the matter by diving.’ So
they went to the water, the Spirit and his friends and Simpang and his friends.
Siinpang’s friends were certain beasts, birds, and fishes, which he had induced
to follow him on the way. Simpang him.self could not dive a bit ; but a fish
came to the rescue, dived and beat the Wind Spirit. But the Spirit proposed

302 H. Ling Roth. — Natives of Sarawak and Brit, N» Borneo,

another ordeal. ‘Let ns jump over the house,’ says the Spirit. Simpanj^^
would have been vanquished here had not the swallow jumped for him and, of
course, cleared the Spirit’s house. ‘ Once more,’ says the Spirit, ‘ let us see
who can get through the hole of a sumpitan.’ This time Simpang got the ant
to act for him, and so held his own against the Spirit. But the matter was
not yet decided, and the Spirit declared he would not make any compensation.

‘ Then,’ says Simpang in a rage, ‘ 1 will burn your house down about your
ears.’ ‘ Burn it if you can,’ seiys the . Spirit. Now Simpang had brought the
fire-drill with him and he threw it on to the roof of the Spirit’s house, which
flamed up into a blaze at once. The great Spirit fumed and raged and
stamped, and only added fury to fire. He soon bethought himself of submitting
and shouted out : ‘ 0 Simpang, call your fire-drill back and I will pay for the
paddy.' He recalled the fire-drill, and the flames ceased. Then there was a
discussion. Spoke the Spirit : ‘ I have no goods or money wherewith to pa)
you ; but from this time forth you shall be a whole man having two eyes, two
ears, two cheeks, two arms, two legs.' Simpang was quite satisfied with this
and said no more about the paddy. Simpang then gave the messages with
which he had been instructed on the w^ay, and the Spirit made answer : ‘ The
reason why Puntang Kaga and Ensang Pengaia are not successful with their
sugarcanes and plantations is that they follow^ no proper customs. Tell them
never to mention the names of their father-in-law or mother-in-huv, and never
in walking go before them; not to marry near relations, nor to have two
wives, and the plantains and sugarcanes will be all right. The reason wiiy
the lake cannot empty itself is that there is gold where the mouth ought to
be. Take that aw'ay and it will have an exit. The tree I will look after.’
The tree fell by the wind, the lake found an exit, and the w'orld went on as
before. But how' paddy wms recovered does not appear.” (Perham, S. G.
No. 133, p. 53.)

The Origin of White People and of the Survival
OF Books.

“A story that was related to one of our clergymen, William Chalmers,
by a Balow^ Dyak, which had reference to the origin of the white people. He
said that, once upon a time, a Dyak woman, who had skin disease, and w^as
consequently w^hiter in colour than her countrywomen, got into a canoe,
which drifted out to sea. As she had no paddle the boat was at the mercy of
wind and wave. After some time she descried land ; the boat was driven to
it by the wind, and, to her great joy, she was enabled to get to the shore. In
course of time she gave birth to a child, who was white-skinned, like the
mother, and who was the father of the Europeans.

“In the course of conversation with Pa-Molongy I asked him if it was true,
as I heard, that his forefathers ‘ grew out of the top of the mountain ’ on
which they lived, viz., Gumbang ? ‘No,’ said he,* that is not the case. The
story I have heard is this:— ‘Years and years ago there was a grea^t rising of
the waters (the Deluge ?) There were four men who encountered this flood,
and who did not perish in it. Each had a surat (a writing, or book). The first
man tied his round his waist, and the waters rising up to his shoulders

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